Works, Part 2 · Treatise 4 (1 of 3)
A TREATISE OF THE SABBATH.
IT is written Exod. 20. 8. Remember the Sabbath day to keepe it …olie, &c: Dearely bel…ued in the Lord, there is no Commandement of Gods part more vrged, and of ou… parts lesse obserued, then this one of the Sabbath: wherefore with zeale to Gods glorie, and louelove vnfained vntounto your selues, I hauehave endeuoured in that measure and manner that God hath enabled mee to intreat of this argument. The necessarie vse whereof we shall more plainely perceiue, if wee doe wisely consider either the lamentable inconueniences which accompanie the want of the pure vnderstanding thereof: or the manifold commodities, which ensue the right embracing of the same.The inconueniences and commodities of keeping or breaking the Sabbath.
The inconueniences are partly to be obserued in the wicked, and partly to be noted in the children of God. In the wicked who either are seduced by false doctrine, or else which are carelesse of true doctrine. They that are deceiued by false religion, be either Papists on the one side, the Families of louelove with such like heretikes on the other side: whereof the one, that is the Papists, make the Sabbath day but an ordinance, and ceremonie of the Church, and therefore obserue it, but as a thing taken vp and retained by the Church of Rome: as also they do many other holie daies in the yeere. The other seeing no further intoPopish Sabbath. it, than as it is an ordinance and ceremonie, and thinking it to containe nothing morall, crie out against it, as willing to hauehave it wholie abrogated, seeing all ceremonies hauehave had their end in Christ: alleadging, though nothing to the purpose, that God is a spirit, and will be worshipped in spirit and in truth: and therefore the obseruation of a day is nothing auailable to his worship. Againe, what credit it hath in them that are carelesse of religion, all men may see. Tush (say these men) the Sabbath is too …ewish and full of superstition: and therefore vntounto them it is all one with other common holie daies, sauing that peraduenture they had rather hauehave it, than want it; not for any louelove of religion, but for easing of their flesh, and the more in-glutting themselues with carnall pleasure▪ by meanes whereof they make it a day of the world, not a day of the Church; a time rather dedicatedHow men prophane the Sabbath. to the pampering of the flesh, than sincerely cōsecrated to the building vp of the soule and spirit. In the children of God otherwise well instructed, hauehave also arisen many scruples concerning this matter, how it is ceremonious, & how it is not: which kinde of men keepe the Sabbath not as grosse heretikes, and yet not as carefull obseruers, by reason that they are not throughly taught in it, nor fully perswaded of it. Wherefore we may see how needfull this doctrine is, yea although we had no care of them, that are not in the Church; yet in respect of them of whom we hauehave most care, being in the Church of God with vsus. And this necessitie we shall also obserue, if in truth we marke the seuerall commodities, which proceede from the right vnderstanding hereof. For seeing the Sabbath day is the schooleThe Sabbath the Lords market day. He that keepeth the Sabbath, keepeth the whole. day, the faire day, the market day, the feeding day of the soule, when men purely knowing the vse of it, separate it wholy from other daies, they shall see how they may recouer themselues from sinnes alreadie past▪ arme themselues against sin to come, grow in knowledge, increase in faith, and how much they shall be strengthened in the inner man. Wherefore in the booke of God, when the Lord will vrge the obseruation of the whole law, he often doth it vnderunder this one word of keeping the Sabbath. Againe, when the Prophets sharply rebuke the people for their sinnes, they particularly lay before them, how the Sabbaths of the Lord are broken. And to speake the truth, how can a man lie long in the liking of sin, who embraceth this doctrine in conscience, who willingly would hauehave his sinnes discouered, his conscience vnripped, the iudgements of God against his sinnes threatned, wherby he might come to a loathing, & grow to a further misliking of his sinnes daily? Sure it is indeede, that as in other things, so in this, the ceremonial vse little auaileth. Howbeit, if for the ceremoniall vse of the Sabbath, because many so vse it, therefore we should leaue it, we might as well by the same reason put out of the doores of the Church the administration of the Sacraments, the making of prayer, the preaching of the word, because the most part of men vse these things for a fashion: neither is it the question which we hauehave in hand, what men doe, but what they ought to doe in the obseruation of the Sabbath. In the setting downe whereof, this order doth offer it selfe to be obserued: first to speake of the1 commandement it selfe, and then of the reasons thereof. The commandement as we see, isThe order of setting downe the doctrine of the Sabbath. deliuered both affirmatiuely and negatiuely, whereas all other the commandements are but either affirmatiuely, or negatiuely expressed: so that where it is said, the Sabbath day keepe holie, the holie vse of the Sabbath is flatly and straightly vrged: where it is added, in it thou shalt not doe any worke, the irreligious breach of the same is plainely restrained. The reasons be in number foure. The first is included in the word remember, and is drawne2 from the end, which is thus much in effect: Wilt thou worship me purely, and louelove thy1 neighbour vnfainedly? then obserue this one thing, which I hauehave therefore placed indifferently betweene those commaundements which concerne mine owne honour, and the comfort of thy brethren. The second reason is deriued from the authoritie of the lawgiuer,2 whereby the Lord vrgeth our obedience, and is expressed in these words, the seuenth day is the Sabbath of the Lord thy God. The third is inferred of the equitie of this law:3 wherein the Lord dealeth with men as it were by conference, and disputeth by plaine reason, that iustly we cannot denie him the seuenth for his owne glorie, who hath not denied vsus sixe daies to trauell in our owne affaires. And this is gathered when he saith, Sixe daies shalt thou labour and doe all thy worke: but the seuenth day, &c. The fourth and last reason is borrowed from proportion of the Lords own example, that as in sixe daies he made all things, and in the seuenth ceased from creating, though not from preseruing them: so in sixe daies we may hauehave a naturall vse of the creatures of God, but on the seuenth day we ought to hauehave a spirituall vse of them. VnderUnder these may be couched another reason deriued from the time, wherein the Lord first commanded the Sabbath, which was in mans innocencie: so that if before transgression it was an effectuall meanes to keepe out sinne, then after mans fall it must needes be of force to withstand sinne. It may seeme the best way to some, first to intreate of the commandement it selfe, and then of the reasons. Howbeit, because the Lord his wisedome sometime prefixeth the reason, as in the first commandement, and seeing it is a thing of small effect to vrge the vse to them who are not grounded on the doctrine, and it is hard to ouermatch the affection vntill iudgementDoctrine to informe the iudgement must goe before exhortation to moue affections. be conuinced: we will first arme the matter with reasons, and then shew both how this law is kept, and how it is broken. This order is commended vntounto vsus by the holy Ghost, 2. Timoth. 2. 16. and for want of this order, many excellent Sermons hauehave little effect: for where iudgement, by the truth is not conuinced, there many exhortations fall to the ground: for which cause also the holy vse of the Sabbath so little preuaileth with many, in that they are not grounded with iudgement in the true knowledge of the same.
But before we come to the particular discourse of the reasons, generally let vsus consider why this commandement is in words larger, in reasons fuller, than any other commandement.What is generally to be obserued in this cōmandement. If we take a view of the whole law, we may obserue how the Lord hath set downe sixe precepts in many words, and foure nakedly in bare words, as the 6. the 7. the 8. and the 9. why then are the first fiue commandements so apparelled with reasons, and the last so dilated by a speciall amplification; the other foure being so briefe and so naked? Certainly the Lord and law-giuer foresaw, that vntounto these foure, men would easily be brought to yeeld: and we see how the very Heathen hauehave freely granted them, the Philosophers hauehave fruitfully written of them, all ciuill righteous men do earnestly maintaine them: and to be briefe, common honestie counteth him no man that will murther, he is thought beastlike that defileth his body, outward ciuilitie condemneth a theese, and the common sort of men mislike a backbiter and slanderer. Againe, he knew in his eternall wisedome, how the first fiue would neither in reason so soone be admitted, nor in affection so easily embraced: and therefore to meete with the subtiltie of mans nature, and corruption of mans heart, they are set downe more piercingly. This we shall see in the first and last commandements of the second table. In the first, when the Lord had commanded honour to5. Lax. be giuen to parents, he enforceth his commandement with annexing a promise of long life, and why? euen iudgement herein is much corrupted. For many there are who granting the inconueniencie and vilenes of murther, adulterie, and false witnesse bearing, yet denie the necessitie & the excellencie of Magistracie. Yea, and albeit in iudgement many men yeeld to the reason thereof: yet is not the equitie thereof so soone in affection embraced: for experience of all ages proueth, that the corrupt nature of man is most hardly brought to be subiect, and these last miserable daies can witnesse the same more especially, wherein men are growne to be without naturall affection. Not without cause therefore is this precept fenced with reason.
In the last (where God laieth a more precise rule & straighter charge to the conscience10. Precept. of man, than flesh and blood would willingly beare, because men thinke it some rigorous dealing to hauehave their least affections arraigned, and their secret thoughts condemned, as willing to hauehave their thoughts not to be called into any court, to hold vp their hād at the barre of iudgement) he is constrained as it were by particular branches and seuerall articles to set downe the law, that we might not finde some starting holes to creepe out at, and to wring our selues out of the precincts of the same. Yet more euidently doth this appeare in all the commandements of the first table, because they are more contrarie to the iudgement of man meerely naturall, although he be otherwise neuer so wise, and the word of truth must only trie them: for in the first commandement, the reason is prefixed; in the second, third, and fourth commaundements, the reasons are annexed. But here may arise this question, …o wit, why the second and fourth Precepts, are so amplified in words, and strengthened with more reasons than anie of the other? Surely herein the Lord declareth, how he plainely foresaw, how amongst the rest these two commandements wouldWherefore some commandements hauehave reasons & some none. finde lea… entertainment, and most be refused. But what shall we say of the Papists, Familists, and Heretikes among vsus in these dayes: and other men also otherwise of sound iudgement, which affirme, that as well the second as the fourth Commandement, is ceremoniall: whereof the one would bring into the Church Images, the other prophanenes? Wherefore the Lord in his wisedome foreseeing these cauilling wits, preuented their purposes: so that if either they yeeld not, or make resistance to the truth so manifest, they oppose themselues to the knowne and open truth, and so make themselues the more inexcusable. Wee see to acknowledge that there is a God, to honour Father and Mother, to abstaine from blood, not to defile our flesh, not wrongfully to oppresse, not to bee a notorious slanderer; eueryevery Papist and naturall man guided but by the light of reason, will easilie graunt. For the wonderfull order of the heauens, the continuall course of the Sunne, Moone, and starres, the outgoings of the mornings and euenings declare there is a God. Reason perswadeth, how the things in the world must needes be gouerned, and that wee owe louelove vntounto him by whom they be guided. Nature teacheth that mens liues must bee maintained: common ciuilitie abhorreth adulterie, oppression and backbiting. But if yee aske how this God is to be worshipped, and what times wee must sanctifie to that vse: we shall see how many Countreys, so many religions; how many men, so many deuises. Thus wee see how necessarie it was that the Lorde should prouide for his owne glorie, and captiuate all mans inuentions, se…ing all these Commaundements doe most fight against the reason of man, and by reason hauehave most beene oppugned. So in the pure obseruing of these, consisteth the sincere keeping of the rest of them. For how shall wee knowe how to walke in pure worship with an vpright heart before the Lord? how shall wee giuegive him the honour due vntounto his glorious name? how shall wee be instructed rightly and reuerently to deale with the dignitie of our brethren, faithfully with their liues, purely with their bodies, righteously with their goods, or tenderly with their credit; but by those waies and rules which the Lord hath prescribed in his word? and when should wee learne those rules, but at such times as hee himselfe hath appointed and sanctified for that purpose? Againe where these two commaundements are not rightly vnderstood, there true Religion goeth to wracke. For admit that wee should not carefully follow the word of God, how many religions would then start vp? Let this bee graunted, that eueryevery man should hauehave what day he would for the worship of God, and then see how many dayes men would bestow on the Lord.
But let vsus come to the reasons, whereof the first is drawne from the end of the law, andOf the reasons, and first of the first reason. is partly signified by this word remember, and partly by this word sanctifie; Remember the Sabbath day to sanctifie it. For this word remember, which is heere prefixed, is set downe this word obserue, in Deuteronomie: wherein wee are forewarned to watch the more diligently, and attend more carefully vponupon this Commandement. In which point wee may obserue, that whereas all other commaundements are simply set downe and directly propounded,Deut. 5. 1▪ this alone hath a preface prefixed, which is thus much in effect▪ Wilt thou learne sincerely to worship me according to that substance, manner, and end, which I hauehave prescribed? and wilt thou truly trie thy louelove to mee, by exercising the duties of louelove to thy brethren? then forget not to keepe holie the Sabbath, wherein I shall teach thee both how thou shalt walke vprightly in the worship due vntounto mee, and also liue obediently in duties concerning man. Againe, the nature of the word remember, importeth thus much, that this law was not only grauen in the hearts of our forefathers, as were all the other: but also in expresse words inioyned vntounto Adam and Eue in Paradise, and manifestly practised of the Israelites in the wildernes. Exod. 16. and that therefore in this common promulgating of the Law, they should especially remember this, which is not newly giuen, as are the rest, but rather renued as being giuen out before. True it is, that before this solemne publishing of the Law in mount Sinai, this, and all other Commandements were written in1 the hearts of our fore-Fathers, as we may see in the booke of Genes. For the first, we readeThe Patriarks knew the morall law of God. how the Lord said vntounto Abraham, Gen. 17. I am GOD all-sufficient, walke before mee, and be vpright. Concerning the second, Gen. 31. 19. Rachel is saide to steale her Fathers Idols. Genes. 35. 2. Iacob reformed his household, and cleanseth it from Idolatrie. For the third, we may see how religious they were in swearing. Concerning the fift, what authority exercised2 Iacob towards his children? what duties they yeelde to him both in life and death?3 How they hated murther, it is manifest in that historie. Both Iosephs continencie, and the4 punishment threatned to Abimelech declare, how hainous a thing adultery was vntounto them.5 Concerning theft, Laban his quarrelling with Iacob: and Ioseph his accusing of the brethrē,6 doe shew that it was a thing vnlawfull. Lastly, Abimelech the king reprehendeth both Abraham, 7Genes. 20. and Isaak Genes. 26. for bearing false witnesse, in denying their wiues.8
Thus we see what efficacie is couched in this preface, in that it sheweth both by the precept,9 and practise giuen and yeelded of our first fathers, how this commandement alone was giuen in expresse words: as also that this one precept is the schoole of all the other Commandements. But to what end? to keepe it as ceremoniall? No, to sanctifie it as morall; for the end of the Sabbath consisteth in these two things: first in the morall: secōdly, in the figuratiue, ceremoniall, or shadowish obseruation of it: as wee take the word shadow here for a figure, because a ceremonie is more then a shadow. That I call morall, which doth informe mens manners, either concerning their religion to God, or their duties vntounto man: that I meane figuratiue, which is added for a time in some respect, to some persons,A ceremonie is more then a shadow. for an helpe to that which is morall, as Deut: 5. 15. Remember that thou wast a seruant in the land of Aegipt. Howbeit, that this first morall ende is here vnderstood, the first words declare, where it is saide, Sanctifie the Sabbath day. For where mention is made of the ceremonie, it is saide keepe, *Note the difference. Why the law is giuen to all Christians, as the posterity of Adam. What it is to sanctifie the Sabbath.and not sanctifie the Sabbath. Now what is it to sanctifie the Sabbath day, but to put it apart from all other dayes, for a peculiar vse of Gods worship▪ for otherwise wee must know, that all other dayes are sanctified: so that to sanctifie it, is to do that thing on the Sabbath for which it was commanded: but of this we shall speake more largely, by the grace of God in the last reason. In the meane time let vsus briefly obserue this, that as our first parents did sanctifie the Sabbath in viewing the creatures of God, for to praise him: so wee sanctifie it in vsing the means which hee hath appointed for his worship. So that first wee vsing the exercises of religion, whereby we may be sanctified, and then ioyning with them the spirituall vse of the creatures, whereby wee may be furthered in our sanctification, should after vse the exercises of louelove, whereby we may shew that wee are sanctified. Our first Fathers needed not ordinarily the ministrie of the Word, but had the great bookes of Gods workes. We hauehave need of the Word, both publike and priuate, and therefore must learne it, that hauing learned it, wee might the better exercise the duties of louelove: So then, that which was first to Adam, is now the last to vsus, to wit, the beholding of God in his creatures, and the praising of him for the same. In the Psalme 92. which was appointed to be sung of the Church on the Sabbath, is set downe as the chiefest vse thereof, the singing of Gods merciemercy, the shewing of his righteous iudgements, in rewarding the godlie, though afflicted, in punishing the vngodlie, though here they be aduaunced, as also in learning to know God in his worship and in his workes.
Againe, Psal: 95. we shall not see any ceremoniall vse of the Sabbath: but that it should be vsed in praying to God, in praising of God, and hearing of his Word. This is confirmed, Exod. 31. 13. Speake vntounto the children of Israel and say, Notwithstanding keepe my Sabbaths; for it is a signe betweene mee & you in your generation, that yee may know, that I the Lord doe sanctifie you. As also Deuteron. 5. 12. Keepe the Sabbath day to sanctifie it, as the Lord thy God hath commaunded thee. And Ezechiel, 20. vers. 12. I gaue them my Sabbaths to bee a signe betweene mee and them, that they might know that I am the Lord that sanctifie them. In which places, as the reason is adioyned of keeping the Sabbath: So wee must vnderstand, that where it is called a *How the Sabbath is called a signe, that is, a document, and not a figure.signe, it is meant a document, and not a figure (for eueryevery figure is a signe, but eueryevery signe is not a figure) as we may see in the sacraments, which are not figures or shadowes of things to come: So that, in that the Lorde saith, My Sabbath is a signe betweene mee and you, it is as much in effect, as if he should say: my Sabbath is a common instructionAdam also in Paradise had the tree of life for a signe, not for a bare figure. betweene you and me; of mee as the Creator, Redeemer, and Sanctifier; of you, as created, redeemed, and sanctified: so that the Sabbath is a document & pledge of Gods will, whereby we should know, what hee is vntounto vsus, and wherein wee should learne what we should do to him. In which respect this commandement is no more ceremoniall then the first, where the Lord propoundeth what he is to vsus, and secretly includeth what wee should be to him. No maruell then, though this be the principall ende, which was not begun to the Iewes, but first inioyned to Adam and Eue. Wherefore we may thus reason both safely and soundly: Whatsoeuer is the first ende, is the chiefest ende: but to sanctifie the Sabbath is the first end, because it was ordained so to Adam, in time of his innocencie, at whatNo figures till sinne came into the world. The Sabbath was not giuen to the posteritie of Abraham, but of Adam time it could not bee a figure, because, by the iudgement of all sound learned, (whereof I hauehave read some) there were no figures vntill sinne came into the world, from which our Parents were yet free: but a meane to keepe them in innocencie, in that notwithstanding their excellent creation, they were subiect to falling: therefore this ende must be the chiefest. This was not onelyonly giuen to the posteritie of Abraham, but to the whole posteritie of Adam: and therefore it was not proper to the Iewes, being first begunne in Paradise, and then afterward renewed in Mount Sinai. So that this morall ende was the first ende, and common ende: and although as the Iewes had a more speciall cause of worshipping God, in that they had receiued a more peculiar deliuerance, when they could hauehave no rest in Egypt, they on this day did remember their rest: yet neuertheles this was not the ende, but rather a reason why they did keepe the Sabbath: as we may see also, Exod. 23. 12. where the Lord commandeth the seuenth day to rest, adding as a reason, not as an end, that thine Oxe and thine Asse may rest, & the sonne of thy Mayde, and the stranger may be refreshed. Where this sparing of the beasts is added, as a reason drawne from that humanitie, which is in the Law, not as a thing for this speciall end in this precept commanded, which is proper rather to the sixt Commaundement, and but accessarie vntounto this. For which cause this ceremonie being but accessarie, cannot take away the principall, and being the latter, it cannot take away the former. It is no good reason, that the accessarie being taken away, the principall should also be abrogated: but rather on the contrarie, the accessarie remooued, the principall may remaine, the appertinance being past, the more general substance may continue: and though the latter be disanulled, the former may be vnabolished. Wherefore though the ceremoniall ende, which was but an accessarie, and added afterward as a thing peculiar to the Iewes, is gone with them, to whome this law was made: yet the morall ende which was the principall, and first giuen out as a thing generall to all, appertaineth still vntounto vsus. *Whatsoeuer seuereth …ither God frō man, as the curse of the morall Law, or man from man, as the ceremoniall doth, the Iew frō the Gentile, that only is abrogated. The morall law being made our good friend and guide in and by Iesus Christ, doth not separate vsus from God, nor frō man, Iews or Gentiles which are in Christ. Ergò it is not abrogatedLastly, whatsoeuer seuereth either God from man, or man from man, the same is abrogated: the law Morall (which is free from all ceremonies, and through Christ requireth nothing but a sincere, thogh imperfect obedience, as being voyd of all rigour, and exempted from the curse) doth not seuer God from man, nor man from man: Therefore the Lawe morall is not abrogated. For nothing is disanulled, but the rigour and curse of the Lawe, which made a diuorcement betweene God and man, and the ceremonie of the Law, which made a separation betweene man and man, that is, betweene the Iewe and the Gentile, as we may gather, Coloss: 2. and Galat. 4. Wherefore we affirme, that as it was peculiar to the Iewes, as concerning their deliuerance, that ende of the Sabbath is ceased: but as it is common to vsus with them, and all others, to bee preserued in the meanes of true worship, the Sabbath is to bee obserued: So that not the doctrine and sincere obedience of the Sabbath, *What is abrogated. Sacramēts in the time of the law had two endes. Rom. 4.but the curse of the Lawe, and rigorous keeping of the Sabbath is abrogated. When one thing hath diuers endes, if one ende be remoued, the other may remaine. For as the Sacraments in the time of the law had two ends: the one to foreshew that Christ should come; the other to assure them, what they should hauehave in Christ when he came: and in that they did foreshew Christ to come, they are gone; as they assured vsus what we hauehave in Christ, they remaine still with vsus. And as for one example we may see in the Sacrament of Circumcision two ends; the one a signe of the circūcision of the flesh, which is now ceased; the other a seale of Repentance and Faith: and so it is vntounto vsus remaining a token of imitation, though not in the same manner of administration that is in circumcision, yet in the same matter to that effect, to wit, in Baptisme: so likewise the Sabbath hauing two endes, the one morall, the other ceremoniall. As it was ceremoniall, and was giuen to the Iewes, as they were Iewes, it was proper to the Iewes; but as it was morall, not giuen to the Iewes alone, but to our first fathers before the Iewes, and to the Gentiles after the Iewes, it remaineth no lesse to all men, after the Iewes ceased to bee a peculiar people, then the comming together to one place doth yet appertaine vntounto vsus. For although in that the Iewes came together to one place, as it represented the Church of God, it is taken away, because God is present with vsus in all places: yet as they had it to establish them in their worship, and weThe Sabbath not a signe only of spiritual rest as some would hauehave it. need as necessary helps for religion as euer they needed, the same remaineth with vsus.
Now, if the Sabbath were but a signe of spirituall rest (as some hauehave phantasticallie thought) and not rather an holie schoole, to teach vsus the worship of God, we would graunt it ceremoniall: but sceing this is according to the first institution, and that ceremony but in time, and for a time, was added vntounto it, though we hauehave not their day, yet we hauehave a resting day, as though we hauehave not their seales, yet wee hauehave seales, and though the accessarie bee gone and ended with them, yet the principall continueth to vsus, and remaineth after them. Wherefore wee conclude this first reason, that as the Sabbath is morall, we must keepe it in truth, though in weaknes, knowing that the rigour of the Law being gone with the curse and ceremonie, we hauehave a promise to hauehave our weaknes and defects heerein forgiuen vsus in Christ, as we hauehave in all other things.
Now let vsus come to the second reason, drawne (as wee hauehave shewed) from the equitie of the law, and contained in these words: Sixe dayes shalt thou labour, and doe all thy worke: but The second reason drawn from the equi tie of the law,the seuenth day, &c. This appeareth to be no hard law, nor burthensome, but easie, and such a one as all may yeeld vntounto it. For seeing the Lord hath giuen vsus six daies for our calling, then let vsus not thinke it strange or straight, that he hath reserued and taken vp the seuenth day to himselfe: who, if hee had cōmanded one day to worke, and another to be bestowed in his worship, for the glorious profession of his Name, might iustly hauehave challenged it. This reason then is such, that for iustice and equitie cannot bu… prouoke our obedience, and more forcibly chargeth vsus, if we be disobedient. This kind of argument is vsuall in theIf the Lord giuegive vsus sixe dayes for our ordinary worke, good reason is there he may chalenge the seuenth day for his seruice. But he permits vsus sixe dayes: Ergò, it is right we giuegive him the seuenth. booke of God, as Genes▪ 3. 2. 3. where our mother Euah frameth this reason to the Serpent very well, had she stood to it: Wee eate of the fruite of the trees of the garden: but of the fruite of the tree which is in the middest of the garden, God hath said, Ye shall not eate of it, &c. Wherein, as she commendeth the merciemercy of God in giuing them so largely the vse of all the trees, excepted onelyonly one: so from the law of equitie she exaggerateth their sinne, if hauing so boun…full an vse of many trees lawfull, they should eate of the one tree that was forbidden. The same reason alleageth Ioseph, to restraine his Mistresse of her lewd and loth some purpose, Genes 39. 8 9. Behold (saith he) my Maister knoweth not what he hath in the house with m… but hath committed all that he hath to mine hand, there is no man greater in his house then I: … ther hath hee kept any thing in his house, but onelyonly thee, because thou art his wise: how then can I d… this great wickednes▪ &c? In which place, as he on the one side commendeth his Masters liberalitie…: so on the other side he sheweth, how his sinne should euen by the rule of iustice be more …ainous and horrible, if not contenting himselfe with his Maisters curtesie, hee should intrude himselfe into his owne possession. Againe, from hence Iob reproueth his wife, and sheweth her blasphemie, Iob. 5. 10. Thou speakest (said Iob) like a foolish woman: what? shall wee receiue good at the hand of God, and not receiue euill? Thus by the square of righteousnes the man of God proueth her offence to be the greater, in that hauing receiued so manie blessings, shee could not away once to taste of the crosse, Out of the mouthes of these two or three witnesses we may gather, how hainous an euill it is, that not contenting out selues with the large measure of sixe dayes trauaile; we should be so bolde, as to inuade the Lord his seuenth day reserued for himselfe.
Thus wee see how the Lord granteth vsus sixe dayes for our bodies, and the seuenth day for our soules: not that we must thinke, that other dayes are to be separated from this vse, but that this day must be wholly seuered from other for that vse. For, if it were possible,Hee meaneth the Cathedrall Churches. or could be conueniēt, either in respect of our calling, or the places where we dwell, twice to meete eueryevery weeke day, as it is yet vsed in some places, though more of custome and fashion, then in faith and of conscience in most of those places, it were nothing but equall. For looke what proportion is from sixe daies to the seuenth, the same may be gatheredThe tithe of our time to be afforded for Gods worship. from nine, or rather twelue houres to the tenth: whereby the tithe at the least may be affoorded for the Lord▪ And herein is the onelyonly difference betweene the sixe daies and the seuenth, that the worship of God must in the sixe daies be vsed at such seasons, as in wisedome are so separated and diuided to that end, without any hinderance of our lawfull and necessarie callings, as it doth not take vp the principall, but shrede… and ouerplus of our vocation: but on the seuenth day we must make such a separation from other daies, that what we did but in part, in the weeke, or working daies, we may doe in whole on the seuenth and Sabbath day. True it is, that this equitie of twice meeting eueryevery day, is more conuenient for Cities and populous townes, where many dwell together, than in other places and situations, which for distance of place hauehave not the congregation so dwelling together.
Heere our common distinction of calling the weeke daies working daies, and the SabbathNot eueryevery day a Sabbath. daies holy daies, taketh away their friuolous assertion, who thinke that eueryevery day should be our Sabbath day, as though we should confound and shuffle together our working daies and resting daies.
Now if the permission of the sixe daies appertaine to vsus, is not the sanctifying of the Sabbath day also cōmanded to vsus? And if those things be permitted vsus, which cōcerne our calling; are not much more those things commāded, which respect our sanctification? Wherfore if any say, the commandement is ceremoniall, may not the same say the permission is ceremoniall? For who so affirmeth the one, may affirme the other: but both falsely. If we should admit these daies were to be restrained in some respects, and for some speciall causes, we affirm this restraining must be for a time, but not continuall: & that when the reasons of the exceptions should cease, then the exceptions themselues should cease also. But some will say: what will you not allow some day of rest for humbling & fasting, or allowing some daies for humbling, will you not allow one also for thanksgiuing & reioycing? To this I answere, that concerning fasting when there is a speciall need of a day appointed,Fasting. this is no commandement of man, or of the Church, but of God himselfe, who as he hath laid vponupon vsus the neede of the remedie: so hath he also commanded vsus to vse the remedie. And as for the day of reioycing, I thinke it may be put on the Sabbath, which we make our daies of thanksgiuing. For as the Iewes vsed the Sabbath as a day to remēber with thanksgiuing their creation: so we may vse that day for a thankful remembrance of our redemption, because in it we may meditate of all those benefits, which our Sauiour Christ by his natiuitie, circumcision, passion, resurrection & ascension, hath purchased for vsus. But if any man obiect, that this is too niggardly and sparingly, because as God is extraordinarie in merciemercy, so we should be extraordinarie in thankesgiuing: I graunt that Christian Magistrates may for necessarie occasion, in wisedome of the spirit, alter the times, and appoint some seasons for that purpose: so it be done for a while, and continue not as perpetuall: for in sixe daies, as we taught before, we must chiefely labour in our callings, and bestow some part of time in God his worship: and on the Sabbath day we must chiefely waite on God his worship, and bestow no time on other things, but vponupon necessitie, because we are no lesse charged on the Sabbath to worship God, than we are *Or commanded.permitted on the other daies to follow our ordinarie callings.
Now let vsus proceede to the third reason, taken from the Law-giuer, or author of the commandements. For it thus followeth, Exod. 20 vers. 6. But the seuenth day is the Sabbath of the Lord thy God, &c. This argument we knowe to be vsed seuerely in the three preceptsThe 3▪ reason. going before. In the first it goeth before the commandement: in the second it commeth after: in the third it is more neerely adioyned. And here it is called the Lords Sabbath: which proueth that therefore it must be wholly spent vponupon the Lord. Now were it ceremoniall, then it should followe that there were but nine commandements, seeing, (Deutr. 4. 13.) Moses affirmeth, that the couenant which the Lord commaunded his people to doe, were tenne commaundements: where we see, that not the Church, but the word of God setteth downe this computation. And albeit the ceremonies be also the commandements of the Lord, neuerthelesse we must wisely distinguish betweeneIf the Sabbath be ceremoniall, then the Lord gaue but nine commandements. But he gaue ten: Ergo the Sabbath is not ceremoniall. Note. The difference betweene the ceremonies and the tenne commaundements. Ordinances what they signifie. the one and the other. The commandements were immediately giuen out by the Lord himselfe, the ceremonies were giuen immediately to Moses from the Lord: but mediately from God to his people by the ministerie of Moses. For it is said, Deutero. 5. 22. These words the Lord spake vntounto all your multitude in the mount out of the middest of the fire, the clouds, and the darknesse with a great voyce, and added no more thereto In which place the man of God speaketh of the tenne commaundements, which a little before he had repeated, as they were published, generally to all by the Lord himselfe, which therefore are prepetuall to all people, nations and languages, not onelyonly to the Iewes, but also to the Gentiles. The ceremonies, as we know, were not vniuersall, but beginning with the Iewes they ended with them: neither were they perpetuall, but in Christ his comming were abrogated. This difference is yet more plainely set downe, Deutero. 4. 13. 14. Then the Lord declared vntounto you his couenant, which he commaunded you to doe, euen the tenne Commaundements, and wrote them vponupon two tables of stone. And the Lord commaunded me the same time, that I should teach you ordinances and lawes, which yee should obserue in the land, whither ye goe to possesse it. Where Moses maketh a flat difference of those lawes, which God gaue in his owne person, and them which were giuen by his ministerie. By this word ordinances, which is in this verse, are signified, as some affirme, those lawes, whereby the Iewes did differ from other people. Thus we see how Moses was the minister of the ceremoniall law, which was giuen but vntounto some, and lasted but for a season: but the morall law which appertaineth to all men, and is in vertue for euer, the Lord himselfe did giuegive it forth. Now as we answere the Papists, in defending against them the second precept as morall, and not ceremoniall: so we likewise stand against them in this. For looke what straying and vnstaied mindes were in the Iewes concerning the worship of God, the same also is in vsus by nature: and what helpes soeuer they needed therein, either to be put in minde of their creation, or to the viewing of God his workes, or sacrificing to the Lord; the same are as needfull for vsus to helpe vsus in our sacrifices: for we neede a perfect rule as well as the Iewes, to preserue vsus from idolatrie and heresie. Againe, seeing we hauehave as great neede of a solemne time forThe rest of the Sabbath as needfull for vsus as for the Iewes. these things, wherein we may giuegive our selues wholly to hearing, praying, and receiuing of the Sacraments, as they had for their worship: we are subiect to as great distractions of minde in our callings, as they were, and being with them of a finite nature, can no more than they doe infinite things. It is as requisite for vsus as for them to hauehave a lawe, as well for the time, as for the manner of worship: wherein laying aside our ordinarie workes, we should chiefely and principally wholly giuegive our selues to those exercises of Religion, and duties of louelove, which onelyonly in part we did before, and so more freely espie our sinnes past, eschue our sinnes present, and strengthen our selues against the sinnes to come. Wherefore to shut vp this argument, we affirme against the wicked heretikes of our time, that so long as we stand in neede of corporall meanes, as meate, drinke, apparell, and sleepe, for the continuing of our corporall estate: so long we shall also neede the spirituall meanes, as the word, the Sacraments and prayer for the continuing of our soules. And as it is not ceremoniall for these considerations to vse these meanes: so it is morall to hauehave a time commaunded and obserued, wherein these things should be practised.
It remaineth to speake of the fourth & last reason, drawne from the proportion of GodThe 4 reason, from Gods owne example. his owne example, as may appeare in these words, Exod. 20. 11. For in sixe daies the Lord made the heauen and earth, the sea and all that in them is, and rested the seuenth day: therefore the Lord blessed the Sabbath day and hallowed it. Wherein we hauehave thus much in effect, as the Lord made the creatures in sixe daies: so wee in sixe should hauehave a naturall vse of them. And as he sanctified, that is, put a part the seuenth day to his owne worship, and blessed it with a peculiar blessing giuen to his worship appointed: so we also setting this day apart, from the ordinarie workes of our calling, should wholly and onelyonly consecrate it to the worship of God. So that as God made all things in sixe daies: so wee may vse them sixe daies, as Adam did in the garden: and as the Lord rested from his workes of creation, though not from his worke of prouidence and administration, so must we set a part this day, to looke for a speciall blessing and speciall benediction of God his worship, because of his owne promise and institution. Why did the Lord this to our firstGod gaue a speciall blessing to the Sabbath day. father? he beheld the workes of eueryevery day, and blessed eueryevery day? We must note, that he gaue a speciall blessing aboue the other daies, vntounto this day. Now therefore admit that a man should graunt this much to an heretike, that we should be as perfect as Adam in his innocencie: (which is a manifest heresie) yet they must graunt, that we stood in need of the word and Sacraments, (the vse whereof they deny) seeing Adam had neede of the vse of all these things, being yet without sinne. We therefore oppose thus much vntounto them, that so long as they will acknowledge a neede of corporall helpes, by calling for meate, sleepe, apparell: so long their soules stand in need of spirituall meanes, as of the word, Sacraments and prayer, because their soules must as well be preserued, as their bodies nourished. Our first father then had a Sabbath to be put in minde of the Creator, and that without distraction he might the better be put in minde of the glorious kingdome to come, that more freely he might giuegive himselfe to meditation, and that he might the better glorifie God in sixe daies. As the heretikes then denie the necessitie of the word, prayer and Sacraments: so we looke for a new heauen, and a new earth, and then we hope and acknowledge, that we shall keepe a continuall Sabbath But in the meane time, seeing the Sabbath which we now hauehave, was before sinne, we, since sinne came into the world, hauehave much more neede of it, because that which was needfull to continue Adam in innocencie, is also as needfull to recouer vsus, and to continue vsus in our recouerie. The Lord then hauing sanctified this day, it is not our day, but the Lord his owne day.
But some will say: How? is God better serued on the Sabbath, than on any otherObiection. Answere. day? I answer, not that we put religon in that day, as it is a day, more than in any other: but that on that day we are freer from distractions, and set at more libertie to the worshipping of God, than we are on the other sixe daies, wherein we are bound to our ordinarie and lawfull calling. Wherefore as we put on holinesse in the creatures of water, bread and wine in the Sacraments; but acknowledge all inward grace to proceede from God his blessing and institution: so we promise vntounto our selues on the Lord his day a greater blessing, not for any thing in the day it selfe, but by reason of God his owne ordinance, and promise of a blessing to the same. And as we denie not a blessing from the Lord on priuate prayer, reading and conference, but acknowledge a greater blessing to be dueNote. euen by the Lord his owne promise, to these exercises publike in cōparison of the other: so wee denie not the grace of God to be vponupon those houres redeemed from our outward callings, and consecrated to the Lord: but confesse a more speciall blessing from God to belong to that whole day, which the Lord hath taken vp to himselfe alone, and that for his owne promise sake vntounto all them, which come with simple hearts to obey his holy commaundement.
Now hauing gone through these reasons, which proue the Sabbath day to be morall,Answere to the reasons that by some are brought against the Sabbath. and that this commaundement is no lesse to be obserued, than the other nine: before we enter into the exposition of the law it selfe, it shal be cōuenient to meet with such reasons, as some men bring to preludice the trueth of that, which hath beene alreadie spoken: which being done, by God his grace we will come to the other. The reasons against the Sabbath may briefely be reduced into such, as either seeme to be drawne out of the expresse words of the Scriptures: or else by some consequence to be gathered from the Scriptures. The arguments borrowed from the written word, are either out of the olde Testament, or out of the new: they which are contained in the olde, are taken either out of the lawe, or out of the Prophets. Out of the lawe, they make much a doe about that1. Ob. out of the old Testa ment. which is written, Exod. 31. 13. 14. 15. 16. 17. where the Lord faith this vntounto Moses: Speake thou vntounto the children of Israel, and say, Notwithstanding keepe ye my Sabbaths: for it is a signe betweene me and you in your generations, that ye may know that I the Lord doe sanctifie you, Ye shall therefore keepe the Sabbath: for it is holy vntounto you: he that defileth it, shall die the death: therefore whosoeuer worketh therein, the same person shall be euen cut off from among his people. Sixe daies shall men worke, but in the seuenth day is the Sabbath of the holy rest to the Lord: whosoeuer doth any worke on the Sabbath day, shall die the death. Wherefore the children of Israel shall keepe the Sabbath, that they may obserue the rest throughout their generations for an euerlasting couenant. It is a signe betweene me and the children of Israel for euer: for in sixe daies the Lord made the heauen and the earth, and in the seuenth day hee ceased and rested. Out of these words they snatch these three reasons. First they triumph before the conquest, and say, it is manifest that it is a signe: and therefore as they please to conclude, it is a figure. True it is, that it is here called a signe, vers. 13. as also Ezech. 20. 12▪ it is plaine: howbeit this is no good reason, that seeing the Sabbath is a signe, therefore it is a figure or shadowe. For although eueryevery figure and shadowe be a signe; yet eueryevery signe is not a figure or shadow. A figure foresheweth a trueth afterwards to be reuealed: a shadow betokenethEueryEvery signe is not a figure or shadowe as before. a bodie hereafter to be exhibited: but a signe as it doth sometimes signifie a thing afterwards to be looked for; so it doth sometimes assure vsus of a thing alreadie performed. The figure ceaseth when the trueth commeth: there is no vse of the shadow when the body is present: but the signe and the thing signified may be ioyned together, and both of them serue for a present vse. Againe, they gather out of the 16. verse of the chapter, which we hauehave in hand, where it is said, The children of Israel shall keepe the Sabbath, that they may obserue the rest through their generations for an euerlasting couenant: that because the Sabbath of God is his couenant for euer, that is, vntill Christ, it is ceremoniall. True it is,To know things morall and ceremoniall. that the lawe admitteth this phrase of speech sundrie times, to say for euer, that is, vntill Christ, in whom al things, are fulfilled. But we must obserue this general rule as our guide, when we will know what figures and ceremonies end in Christ, and what morall precepts belong vntounto vsus. When a thing is vrged to the Iewes: and hath a peculiar reason made properly to the Iewe, and appertaineth nothing to the Christian; then as it begunne with the Iewes, as they were Iewes, it ceased with the Iewes: but when the reason of the thing vrged is not peculiar to the Iewes, but also belongeth to the Christians; then the thing commandedNote well. is not proper to the Iew, but common to the Iew and Gentile. Wherefore let vsus square out the reason by the line of this generall rule. It is here added, v. 17. For in six daies the Lord made the heauen and the earth, and in the seuenth day he ceased and rested. Where, if it had beene said, they shall obserue the rest for an euerlasting couenant, because they were brought out of Egypt, I would hauehave graunted it to hauehave beene peculiar to the Iewes: but seeing this is the reason, the Lord rested, which is▪ common, not to the posteritie of Abraham alone, but to the whole posteritie of Adam, the commaundement must be granted generall both to Iew and Gentile. For it is a common instruction to all men in all ages to labour six daies, wherein the Lord made the heauen and the earth, and to cease from labour the seuenth day, because in it the Lord rested. The plaine sense then of this place is briefly this, as if the Lord should say: I made this law in the beginning of the world, and it shall last to the end of the world: I made it to Adam the father of all generations, and it shall endure to the last of all his posteritie from generation to generation: I made this law to ease my selfe after my great paines taken in the creating of the world in sixe daies, and you shall keepe it to ease your mindes, which are fraught with many distractions, by reason of your ordinarie callings in those daies. Neither would I hauehave any to thinke, that theHow God is said to rest after the creation. Lord had neede of any refreshing, who being infinite, cannot be subiect to distractions or wearines: but we must know, that where the Lord is said, that he refreshed himselfe, by taking view of his creatures, he commendeth his louelove to vsus ward, in shewing rather what ought to be in vsus, than what was in him. For such alacritie and diligence should we vse in our callings, as we should be glad when the Lords day commeth, that in it we shall recouer our selues, and ease our mindes of those distractions, which burthen vsus in our outward calling, and so refresh our selues with spirituall pleasures in the pure worship of God, and thankefull beholding of his workes. We see how these reasons make rather flatly with vsus, than against vsus. And thus much for their proofes out of the prescript words of the lawe: now let vsus consider what they alleage out of the Prophets.
Their reasons out of the Prophets be taken either out of Esay, or out of Ezechiel. Out ofThe second obiection out of the Prophets. Esay they vse these places, Esai. 56. 1. 2. and 58. 13. 14. and 66. 13. The wordes of the Prophet, chap. 56. vers. 1. 2 are these: Thus saith the Lord, keepe iudgement and doe iustice: for my saluation is at hand to come, and my righteousnesse is to be reuealed. Blessed is the man that doth this, and the sonne of man which laieth hold on it: he that keepeth the Sabbath, and polluteth it not, and keepeth his hand from doing any euill. See, say they, here is the Sabbath commended1. Out of Esay a resting from sinne. as a resting from sinne. I denie it not, but our controuersie is about the ground of the Sabbath. For why doth the Lord so call on his people by the Prophets for keeping the Sabbath, and crieth so much against the breach of the same, but because it was the especiall meanes of God his worship and their saluation: which being contemned, they contemned God his worship, and their owne welfare? And because in this horrible contempt of the holie schoole of the Lord, where they should hauehave learned both their religion towards God, and duties to their brethren, they gaue a manifest token of carelesnesse in them both, they are worthily threatned by the Prophet. And concerning the pure interpretation of this place, by keeping the Sabbath, is meant the obseruation of the first table;The true interpretation of Esay 56. 1. 2. by keeping their hands from doing any euill, is vnderstood the obedience of the second table: so that the thing in this place chiefly vrged, is this, that they should keepe the Sabbath, which might nourish them in the worship of God, and in duties to their brethren. But, say they, the Sabbath is here ioyned with ceremonies, as may appeare in the verses following:Obiection. therefore it is a ceremonie. This is no sound argument. For in the law is set downe the morall law, which teacheth the common duties of all Gods people, wherein be alsoAnswere. the ceremonies, which describe the duties peculiar to the Iewes: whereupon we must not1 conclude, that therefore the morall law is ceremoniall. Againe, these ceremonies containe2 not only certaine truths of spirituall things, which should be accomplished in Christ, but also of other meanes which should succeed in their places. True it is, that if they had onelyonly contained truths of spirituall things in Christ, it had beene somewhat, that they affirme: but seeing they hauehave also in them such meanes, which though not in the same manner, yet more effectually are afterward to be vsed, the reason is not good. Wherefore we reason against them thus: that, albeit we hauehave not the manner of their sacrifices, yet we hauehave our sacrifices and meanes of Gods worship succeeding them. For though we hauehave not, as they had, Priests to offer for vsus, and such slaine sacrifices as the Priests did offer for them: yet we hauehave the Ministers of the word of God, which cut vp mens consciences, by whom the secrets of mens hearts are made manifest: 1. Cor. 14. 25. By the preaching of the Gospell and word of God: which being mightie in operation, and sharper than a two edged sword, entreth thorough, euen to the diuiding asunder of the soule and spirit, and of the ioynts and the marrow, and is a discerner of the thoughts, and intents of the hearts. Heb. 4. vers. 12. And whereby Christ is as it were freshly crucified vntounto vsus, and that by so much the more profitably, than if we were present at the thing it selfe, as beside the describing of the manner thereof, the fruite of it is more effectually preached. And certainely we may affirme, that then the dumbe sacrifices of the blinde Papists came in, when this glorious sacrifice of preaching ceased. And where the word is administred in any power and sinceritie, there doubtlessePreaching. the preaching of the law striketh vsus, and the preaching of the Gospell bringeth vsus to Christ.
Herein is the difference betweene the Iewes and vsus, that they in all their Sacraments and sacrifices represented Christ, that was to come, and shewed that their sinnes in him should be taken away, being yet to come: we manifestly in our sacrifices witnesse, that he is alreadie come, and that our sinnes in his death are fully pardoned. Besides, to those forenamed sacrifices we hauehave the sacrifices of prayer, and thanksgiuing: whereof the Prophet speaketh, Psalme. 141. 2. Let my prayer be directed in thy sight as incense, and the lifting vp of mine hands as an euening sacrifice. As also Psalme 119. part. 14. vers. 108. O Lord, I beseech, thee accept the free offerings of my mouth, and teach me thy iudgements. Of these sacrifices is mention, Malac. 1. Hose. 14. 2. Mat. 24. Ioh. Heb. 13. 15. Now in that it followeth, Esai. 56. 7. that the Lord will bring them to his house of prayer: I grant, in that they had but one house of prayer, which represented to them the Church to be one, it was ceremoniall: yet I also confesse, that in the same was this common truth, that it should be a meane to worship God. Wherefore in this place the Lord commaundeth and commendeth holie assemblies euen to vsus, to whom they be as needfull as to the Iewes. For though it be not now necessarie, nor required, that wee should goe vp to Ierusalem to worship after the manner of the Iewes: yet besides our priuate houses, wherein we may worship the Lord, we hauehave neede of one publike and common place to meete in: whereunto the Lord in his Gospel hath made this promise, that where two or three shall be gathered in his name, he will be in the middest of them. This also is commended vntounto vsus by the example of the holy Apostles, who mette together, and besides their seuerall houses it is said, Acts. 2. 46. They continued with one accord in the Temple: so that they had one place, where the Word, the Sacraments, Prayer, &c were vsed. And though we now hauehave not the same offerings, places, and sacrifices which the Iewes had; yet we hauehave these things more effectually than they: and though we hauehave not their Sabbath, yet we hauehave a Sabbath. The words, Esay. 58. 13. be these: If thou turne away thy foote from the Sabbath, from doing thy will on mine The interpretation of Esay. 58. 1. 3holy day, and call the Sabbath a delight, to consecrate is, as glorious to the Lord, and shalt honour him, not doing thine owne waies, nor seeking thine owne will, nor speaking a vaine word: 14. Then shalt thou delight in the Lord, and I will cause thee to mount vponupon the high places of the earth. &c. This is spoken to the present estate of the Iewes, as then they were, and not properly to the Gentiles, but as they may see their estate in the Iewes, in which respect it may be profitablie applied to the Gentiles, but euident it is, that here properly it was spoken to the Iewes. For in this place the Prophet sharply reprehendeth them, because they kept not their fastings and holy daies aright. Howbeit, they did not sticke to complaine among themselues, that they had fasted, that they humbled themselues, and vsed all the meanes which their fathers before them had done: but all in vaine, in that they felt not the like effects, which their fathers did. Wherefore the Lord by his Prophet answereth them in this sort: True it is, that yee fast indeed, but therewithall yee lie and liue still in your sinnes: yee fast, but without repentance: and so farre are yee from true forsaking of your sinnes, that on your fasting daies, howsoeuer like hypocrites ye vse the outward action, ye exercise crueltie, oppression, debate and strife: and doe ye looke, that this holy hypocrisie should be acceptable vntounto me? No: If ye will please me with your fasting, repent ye of your sinnes, shew foorth your sorrow by the fruits of louelove, in exercising the works of merciemercy and compassion: which things when I shall behold in you with an vpright heart then I will accept your offering, and be pleased with your fasting. Againe, doe not thinke, that I will looke vponupon your holidaies, so long as ye vse them but vponupon custome & in hypocrisie, making them vnprofitable for my worship, and your saluation and repentance, vntill such time as ye endeuour a better and more holie vse of them, both concerning the pure honouring of my name, and the furthering of your owne saluation. Behold here (say they) the Sabbath is abrogated, than which they can affirme nothing more contrarie out of this place. For here is no abrogating of the Sabbath, but an establishing of the true celebrating of the Sabbath, with a sharpe reprehending of their corrupt and present estate. And as he speaketh against their corrupt Sabbath, so he taxeth them for their hypocritical fasting: so that if they will hauehave the Sabbath to be abrogated, much more must they driue fasting out of the doores of the Church, against which he is most earnest, and telling them that their fasts are not in truth, the Lord sheweth them, with what fasting he is pleased. Againe, say they, see, here it is manifest, that to cease from sinne in our Sabbath, which weFasting. must keepe. I answere, it is the fruite of the Sabbath, which we must keepe: and therefore, because where the meanes are vsed without any effect or fruite, there the meanes are nothing, the Lord rather vrgeth them to the effects and keeping of the Sabbath with fruite, then disanulleth the Sabbath. And it is vsuall in the word of God, to vse the effect for the cause, and the fruite for the meanes, as we may see Iam. 1. 27. Pure religion and vndefiled before God, euen the Father is this, to visit the fatherlesse and widowes in their aduersitie, and to keepe himselfe vnspotted of the world. Which briefely is, as if the Apostle should say, this is the effect of true religion, when faith doth purely shew it selfe in the workes of louelove. Againe, Ioh 6. 47. 48. He that beleeueth in me, hath euerlasting life: I am the bread of life. Where our Sauiour Christ sheweth, that the effect of faith is the eating of Christ his flesh, and drinking of his blood. So that, to vse the meanes without the effect is hypocrisie: as…. also to looke for the effect without vsing of the meanes, is foolish presumption. WherforePresumptiō. we affirme, & that from the mouth of the Lord by his holy Prophet, that to rest in fasting and in the Sabbath, an outward meane is of no value, being separated from good workes, the issue and the effect of the same, that if we would, God should be mercifull to vsus, we should also shew our selues mercifull to others. So then the Lord taketh not here away the one, but sheweth the one to be fruitlesse without the other, and is so farre from taking away the Sabbath, that rather he goeth about to informe them in the true vse of the Sabbath. The meaning therefore of the Prophet his word, is this: If thou wilt not rest in the bare ceremonie of thy holie daies, but wilt do thy holy seruice to me, and duties of louelove to thy brethren: then shalt thou shew thy selfe to take true pleasure in God and his worship. Where we must learne so to delight our selues with the meanes of our saluation, that seeing we can but i…part giuegive our selues vntounto them in the weeke daies, we should greatly reioyce when the Sabbath day commeth, contrary to the practise of the people … Amos his time, who would say, Amos 8. 5. When will the new monethmonth be gone, that we may … corne? and the Sabbath that we may let forth wheate, and make the Ephah small, and the shek… great, and falsifie the weights by d…it? Wherefore we conclude, that here is not the abrogating, but the pure celebrating of the Sabbath, which appeareth by effect, when it draweth vsus neerer to God, and causeth vsus to take greater pleasure in his waies.
There remaineth that, which is Esai. 66. 23. And from monethmonth to monethmonth, and from Sabbath The interpretation of Esay. 66 2….to Sabbath shall all flesh come to worship before me saith the Lord Where it is said, from Sabbath to Sabbath, behold (say they) here is set downe a continuall Sabbath to be obserued eueryevery day in the kingdome of Christ, and therefore there ought not to be one prescript day onelyonly in the whole weeke. But the reason is most weake, and containeth a manifest absurditie. For if eueryevery day should be a Sabbath, and we in the Sabbath are commaunded to doe no manner of worke; when should we trauell in our ordinarie callings, whereunto the Lord himselfe hath permitted vsus sixe daies? Thus we see the sixe daies of our ordinarie callings should be pulled away If they say, that a man may follow his calling, and yet worship God sufficiently, and as becommeth the holy Sabbath, then they must graunt, that we may doe our ordinary workes on the Sabbath, as also they suspect the Lord of want of wisedome. But if we should looke narrowly into these mens liues, we should finde, that whilest they crie out to keepe eueryevery day a Sabbath, they in trueth in the meane time obserue no Sabbath at all. Besides, in that there needeth one particular day wholy to be giuen to the Lord, it is certaine, that the dearest children of God, who vponupon the other daies redeeme time to Gods worship, earnestly desire this.
Now concerning the place it selfe, which they seeme much to misconstrue, we must vnderstand two things. First, it is not simply to be taken, but in the way of comparison: secondly, it is meant of the kingdome of glorie, and of the second comming of Christ. In the way of comparison it is vnderstood thus: that the people of God should not content themselues to worship him on the Sabbath onelyonly, but also in the other sixe daies it should be lawfull for them to hauehave holy assemblies and Christian meetings: which though they now should doe but in part, by reason of their ordinarie calling, hereafter they should doe it both continually and perfectly in the kingdome of heauen. Which thing was performed euen of the Apostles, who, although they obserued one solemne day, yet had they their godly assemblies for holy exercises on other daies also. True it is, that the Family of louelove pretends a shew of the kingdome of God in this life by rising from sinne, saying, that we here sit in heauenly places. But the scriptures in this case speake of the begining, not of the consummation of God his children in glorie. For in this life we possesse but in hope that, which perfectly we shall enioy. We be here admitted but into the entrie of this kingdome, we here take vp our hold, we receiue our deedes, our lease and euidence are giuen vsus in this world to assure vsus, that hereafter we shal hauehave the full fruition & perfect possession. Wherefore another Prophet saith, Ierem. 31. 33. 34. This shall be the couenant that I shall make with the house of Israel. After those daies, saith the Lord, I will put my law in their inward parts, &c. 34. And they shall teach no more eueryevery man his neighbour and eueryevery man his brother, saying, I know the Lord: for they shall all know me from the least of them to the greatest, saith the Lord. Where we may see, that though the full accomplishment of our glorie and knowledge is in heauen: yet true it is, that here it is begun, and shall be finished hereafter, when we shall perfectly know God, whom now we know but in part, and as it were in a mirrour. For eueryevery one, as it is Hebr. 5. 12. concerning these times, should be able through God his spirit to teach others according to that calling, wherein the Lord hath placed him. And as that place reacheth not, that all should be Doctors, but that there should be knowledge in all, though in greater measure in some: so our Prophet meaneth not, that eueryevery day should be a Sabbath, but that Christians in eueryevery day of the weeke should prouide for the worship of God in some measure, though more fully and more solemnely on the Sabbath. So we see the force of this to be in the way of a comparison, that Christians should not satisfie themselues concerning the worship of God with the Sabbath: but that also, as their calling would permit, they should worship from Sabbath to Sabbath.
As for the second answere: to proue against the maintainers of a continuall Sabbath, that this place is meant of the Church triumphant, and not of the Church militant, it shall easily appeare, if we consider diligently what goeth before, & what commeth after: whichA rule for the interpretation of Scriptures. rule is worthilie to be followed in sifting out the true sense of the places in the Scriptures. Now in the verse going before, mention is made of the new heauens, and the new earth: whereby he meaneth not the first appearing of Christ in humilitie, but his second comming in glorie, as may appeare, 2. Pet. 3. 13. where the Apostle repeateth the same words, saying, We looke for new he…uens, and a new earth, according to his promise, wherein dwelleth righteousnesse: Surely if the Prophet had meant this to hauehave beene in Christ his comming in the flesh, it is most like it should hauehave beene in the flourishing estate of the Church and glorious times of the Apostles: but that it was not so, it is manifest by the Apostle his owne words, We looke for new heauens, &c. In the verse following, the Prophet speaketh of the worme that shall not die, and of the fire that shall not be quenched: which vndoubtedly is vnderstood of the hels, whereinto the wicked shall be cast at the last iudgement day, as may be gathered by our Sauiour Christ his words, Mark. 9. 43. 44. where he maketh mention of hell, Where the worme dyeth not, and the fire neuer goeth out. Wherefore by the premises and sequele, we conclude with the learned, that the Sabbath here mentioned, must be kept in the kingdome of heauen. And therefore their continuall Sabbath, which they should hauehave in this life, is a deuise of their owne braine, and not gathered out of this place. And thus much of the reasons, which seemed to proue the Sabbath ceremoniall, taken out of the prescript words of the olde Testament. As for that which we alleadged out of Ezechiel chap. 20. it is alreadie answered sufficiently in confuting their first reason, which was drawne out of Exod. 32.
Now it remaineth in like manner to consider of their arguments, which they take outAnswere to their arguments, taken out of the new Testament. of the new Testament, and that either out of the historie of Christ, or from the writings of his holy Apostles. And because the foure Euangelists agree in one harmonie, we will briefly reduce all their reasons into one or two principall places, namely, Matth. 12. 1. 2. 3. 4. 5. 6. 7. 8. Marke 2. 27. In Matth. 12. it is said: At that time Iesus went on a Sabbath day through the corne, and his Disciples were hungry, and began to plucke the eare of corne and to eate. 2. And when the Pharisies saw it, they said vntounto him, Behold thy disciples do that which And Luk. 6. 1▪ it is said Sabatum secū d… primum: so it seemeth this is vnderstood of a ceremoniall, and not of a morall Sabbath.is not lawfull to do vponupon the Sabbath. 3. But he said vntounto them; HaueHave ye not heard what Dauid did when he was an hungred, and they that were with him? 4. How he entred into the house of God and eate the shewe bread, which was not lawfull for him to eate, neither for them which were with him, but onelyonly for the Priests? 5. Or hauehave yee not read in the Law, how that on the Sabbath dayes, the Priests in the Temple brake the Sabbath and are blamelesse? 6. But I say vntounto you, that here is one greater than the Temple. 7. Wherefore if yee knew what this is, I will hauehave merciemercy, and not sacrifice, ye would not hauehave condemned the innocents. 8. For the sonne of man is Lord, euen of the Sabbath. The occasion of this doctrine of Christ is, that he going abroad to preach with his Disciples, they for hūger pulled the eares of corne. Hereof arose by the Pharises this Controuersie, who accused the Disciples for trauelling on the Sabbath day, as though they had done a worke on the Sabbath, which was not lawfull to de done, because the Law said, that no man should trauaile on that day. Our Sauiour Christ hearing this accusation, defendeth his Disciples: whereof some conclude, that our Sauiour here abrogated the Sabbath.The examination of Matth. 12. 1. 2. But what could they hauehave forged more vntrue? For if, as they say, he now had abrogated the Sabbath, then our Sauior Christ did not obey eueryevery part of the ceremonies vntounto death: which to affirme, let them tell the danger of it. Nay rather according to the iudgement of the better learned we affirme, that Christ is so farre off from speaking against the Sabbath in this place, that hee setteth downe the pure obseruation of the same against them, who peruersely and vntruely did iudge of it. And here we see the Pharisees deale very cunningly with them, For they might as well hauehave accused the Disciples of theft, as of breaking the Sabbath, had they not knowne, that as the Lawe permitted a man to goe into the vine-yard for to gather grapes, so hee caried no clusters away: So they, to satisfie their hunger, might presently eate of the eares of corne, carying none away with them. Howbeit, they could not see, that this their trauell was not like their ordinarie trauelling on the other dayes, and that it was agreeable to the Sabbath, the Lawe permitting a Sabbath dayes iourney. This some (curiously) hauehave defined to bee the space of a mile, some two, …ome three miles: vntounto whom as I doe not denie the libertie of their iudgement, so IA Sabbath dayes iourney, what. thinke it to consist of that distance, as a man may conueniently trauell for some holy purpose, without anie hinderance of the ordinarie exercise of that day, and without wearisomnes either to bodie or minde, whereby he should be the vnfitter for the Lords worship, or his duties. And therefore they that dwelt but so farre from Ierusalem, that they might o… that day conueniently goe to the Sacrifices, and returne home without any of the former hinderances, made a Sabbath daies iourney. And now in our times a man may lawfully go so farre for the more comfortable or holie vse of the day in hearing: so that neither his bodie be ouerwearied, nor any due time of hearing be pretermitted, and that without preiudice or breach of the Lords day. Wherefore seeing our Sauiour CHRIST and his disciples trauelled to so holie an ende, and no further then by a Sabbath dayes iourney was lawfull, the end of the iourney, which ought to measure this and like actions, proueth, that herein there was no breach of the Sabbath. Neither is it likely that the Pharisees reproued and controlled the Disciples for trauelling, seeing euen they themselues with them were companions in the iourney, but rather they did it for their plucking the eares of corne: whereby they shewed, that the ceremonie of resting was not the chiefe thing in the Sabbath, (as now a dayes some doe thinke it) but rather▪ because they made prouision for their bodies, contrarie (as they imagined) to Exod. 16. 24▪ Well, it is most probable, that the Disciples beeing gone farre from the place, from whence they did set out, (because if they had then fainted, they would there hauehave recreated themselues) and farre distant from ani… place where they might eate, (for if they had bene neere any place, they might rather hauehave refreshed themselues with other things then with corne) they through fainting & for want of other necessaries, were constrained to satisfie their present necessitie with these things, which if they had not done, they shuld not hauehave been able to persist in their calling, which was agreeable to the Sabbath: the workes whereof did neuer restraine from eating, which notwithstanding they might as iustly hauehave reprehended in the Disciples, as their plucking the eares of corne. The arguments whereby CHRIST doth answere them, may briefly be referred to fiue heads. The first is set downe in these words, vers. 3. HaueHave yee not heard what Dauid did, when he was an hungred, and they that were with him? 4. How hee entred into the house of God, & ate the shewe-bread, which was not lawfull for him to eate, neither for them which were with him, but only for the Priests? Behold he speaketh here of the ceremonie of shew-bread, which was broken for the preseruation of mens liues: whereby hee sheweth, that Ceremonies, as a thing of lesse importance, must giuegive place for lifes sake. So that this is spoken of the end, because the thing which is forbidden for a common end, is not brokē for a particular vse. Wherefore Dauid and his companie did eate the shewe-bread to serue their necessitie, and that without breach of the Law, how much more may my Disciples eate the eares of corne, to enable them the more to attend vponupon the ordināce of God? It is a rule in the ciuill law, that it is against ciuilitie too greedily to hunt after the syllables of their Maximes, and too carelesly to neglect and permit the true sense of the Law. In which thing our Sauiour trappeth the Pharisees, who were too seuere censurers of the letter, and too seuere obseruers of the matter of the Law. Our Sauiour therefore in effect meaneth thus much, that as it was not lawfull to eate the shew bread vsually or ordinarily, and yet to eate it vponupon necessitie it was not vnlawfull: so vsually to gather corne on the Sabbath, euen in time of Haruest, it was not lawfull; and yet extraordinarilie, and vponupon necessitie to gather it was not vnlawfull on the Sabbath, which permitted the works of necessitie, whereby men might bee the better enabled, and the lesse hindered to doe the workes of that day. And for this cause, seeing the Disciples without this helpe should hauehave beene vnfitter either to hauehave preached to others, or heard our Sauiour, and by it were enabled the more to either of these things: it is euident, that they were so farre off from breaking the Sabbath in so doing, that rather they should hauehave broken it in not so doing. So that Christ doth onelyonly not abrogate the Sabbath in this place, but also reprehending the Pharisies for their misconstruing of the Lawe, and too strickt taking it, without due consideration of the ende thereof: he setteth downe a more pure obseruation of the same.