Works, Part 2 · Treatise 4 (2 of 3)
The second reason, which is drawne from the Lawe it selfe, and from the Priests owneThe second reason. practise, may bee gathered out of the fift and sixt verses: HaueHave yee not read in the Lawe, how that on the Sabbath dayes the Priests in the Temple brake the Sabbath, and are blamelesse? 6. But I say vntounto you heere is one greater then the Temple. As if hee should hauehave saide, Verilie yee misconstrue the Sabbath; yee must better consider, what kinde of works the Sabbath forbiddeth, to wit, the workes of mens ordinarie callings, not beeing fitte for the dignitie of the Sabbath, and nothing tending to the worship of God: but if they beseeme the dignitie of that day, and are done for God his holy worship, they are not vnlawfull. Aduise your selues (I pray you) doe not euen your owne Priests on the Sabbath-day slay their beasts to sacrifice? Doe they not circumcise on that day? And doe yee not carie your children to the Temple to be circumcised, which are workes both in respect of your Priests and you; and yet in that in these things yee are made the fitter to serue God in his worshippe, yee thinke them not vnlawfull? Likewise knowe, that this plucking of the eares of corne in my Disciples, is no worke of their ordinarie callings, but to make them more able for the worship of God. In that hee nameth the Priests, he sheweth that he rather speaketh against the persons, than against the cause, and strangleth them in their owne argument. For the answer in effect is this: If my Disciples prophane the Sabbath, then did your own Priests the same. VnderUnder this we may couch the answer of our Sauiour Christ to the Iewes, who accused him for healing of the sicke man on the Sabbath day, Ioh. 5. 17. My Father worketh hetherto, and I worke: that is, as my Father ceased from the workes of Creation, yet he ceased not from doing good on the Sabbath: so though I and my Disciples hauehave ceased from our ordinarie callings, yet cease wee not after the Father his owne example, to doe the workes of merciemercy on the Sabbath. For the works of God his prouidence are to be done eueryevery day. Seeing he then vouchsafeth to put vsus in his stead to doe good things,Worke of the Sabbath. wee may lawfully doe them, though with some bodily labour, as wee may on that day resort to the imprisoned, visite the sicke, relieue the needie, reconcile the vncharitable, and admonish the vnrulie; And why? wee seeke not heerein our owne profite, but the profite of our brethren: wee desire not our owne glorie, but the glorie of God. In which cases wee are not forbidden, but commaunded to doe good on the Sabbath.
If wee looke narrowly into the historie of our Sauiour CHRIST, we shall see it was most vsual vntounto him to heale the sicke, to restore sight to the blinde, to open the mouthes of the dumbe, and to frequent like exercises on the Sabbath day. And for what cause? Because on other dayes men following their ordinarie callings, could not so well followe him: but on the Sabbath day, their other busines set apart, they attended on him willingly, and resorted together: so that, if he had done these things on the other daies, he should hauehave hindred the ordinary callings of men, by the concourse of people: or else he should hauehave done them to the lesse glorie to God; if no companie nor concourse had bene made. Wherefore as both the people on that day were fittest to come to Christ: so Christ was then most ready, when his works also might most make for Gods glorie. Besides, hee did then these things rather, that▪ hee might weane the Iewes from their superstitious opinion of the Sabbath, and bring in the pure vse thereof, in exercising the works of louelove. Now, if the outward rest of the day had been the chiefest thing therin, as the Pharisees then dreamed, and many now a daies hauehave thought: then how would Christ hauehave done these things, who was to doe and fulfill all things commanded in the morall Law, & left nothing vndone in any one jote of the ceremoniall Law, vntill the vaile of the Temple of his bodie was rent? Thus wee see how the chiefe ende was morall, and not ceremoniall: and as it is morall giuen to all men to further them in the means of their saluation, it is as needfull for vsus, as for the Iewes. Againe, Christ was asked of no one question more than of the Sabbath, and in all his answeres he rather inueigheth against the peruerting, thē intendeth the abrogating of the Sabbath. In like manner, he meaneth nothing lesse then the abrogating of the day in his Apologie against the Pharisees▪ but rather laieth open their folly in prouing to their faces, that they cauill too much for the peruerting of the Sabbath, seeing they are driuen to reprehend that in others, which they themselues doe. The reason of his defence insinua…eth thus much: If yee thinke it an holie dutie to cut the flesh of children on the Sabbath, because it is done in your Temple, which otherwise might seeme a spice of murther and crueltie: Againe, if yee thinke the Temple commands the worke of slaying your beasts for sacrifice, which being done in the market-place were too butcherlike; then I giuegive you to vnderstand, that my disciples doe nothing vnbeseeming the Sabbath, so long as I am present with them, who am greater then the Temple.
The third reason is contained in the seuenth verse: If ye know what this is, I will hauehave merciemercy The third reason.& not sacrifice, yee would not hauehave condemned the innocents Here our Sauiour Christ, as before he had defended his Disciples by testimonies out of the Law: so now excuseth them by the witnes of the Prophets, and …iteth a place out of Hosea. chap. 6. 6. as if he should say: What workes doth the Sabbath forbid? are they not the workes of our ordinarie calling? What workes doth the Sabbath commaund? To sacrifice onelyonly? No: but to doe the workes of merciemercy also, which is the ende of all our sacrifices. Why then seeing the law doth not forbid the duties of louelove to be done, will yee denie this worke of merciemercy to my Disciples, that when they fainte, they might not be refreshed? That this place of the Prophet is thus to be construed, that the Lord will not hauehave sacrifice alone, but merciemercy withall, wee may proue it by other places of the scriptures, as 1. Cor. 1 17. Christ sent me not to baptize, but to preach the Gospell: where the Apostle meaneth, that he was not chiefly and onelyonly sent to baptize, but to preach also. So that the place is to be vnderstood in the way of comparison, that when one of the things cannot be conueniently done without the other be vndone; then merciemercy, which is better than sacrifice, must be preferred, as being the issue whither Sacrifice is referred. And in this respect, though simply in themselues considered, and in respect of the persons to whom they are performed; the first table of the Law, and the duties thereof are to be preferred before the second table, and the duties thereof: yet in comparison, when one of these must of necessitie be left vndone, because both cannot bee done together: seeing the Lord most alloweth of our obedience, when testimonie thereof is witnessed by practise to his Saints, and in the exercises of louelove, we performe that in trueth, which otherwise wee labour for but by meanes, the Lorde desireth merciemercy, and not Sacrifice, and the knowledge of his will more then burnt offerings. So that heerein the Disciples doe not onelyonly not breake, but keepe the Sabbath. This argument Christ vseth, Mark. 3. 4. where hee being reproued, because on the Sabbath day hee healed the man that had a withered hand, said to his accusers, Is it lawfull to doe a good deede on the Sabbath day, or to doe euill? to saue the life, or to kill? As also Luke where hee on this manner answered the Pharisees, who watched him whilest he healed the man which had the dropsie: 5. Which of you shall hauehave an Asse, or an Oxe fallen into a pit, and will not straightway pull him out on the Sabbath day? As if he should say, why doe yee watch to take me in this thing? Will ye permit the works of merciemercy to be done to beasts, and will ye denie them to be done to men? Why? will yee helpe your beasts being in perill, and may not I helpe this man being in such danger? How beit we must here note, that our Sauiour CHRIST in shewing how in this law is humanitie to creatures, giueth …o jot of libertie to worldly men, who vnderunder pretence of this obedience, seeke rather their owne priuate gaine in rescuing from perils the creatures, then the glory of Almightie God, which may redound to him by the more cheerfull & comfortable seruice of the creature being thus redeemed. Now, if any shall here further inquire, whether in seeding time, or the haruest season, when the times before hauehave been and still are like to be vnseasonable and vntemperate, they may somewhat on the Sabbath giuegive themselues to sowing, or gathering of their corne: I answere, No. For it is by speciall words expressely forbidden, Exod. 34. 21. Sixe daies shalt thou worke, and in the seuenth day thou shalt rest: both in earing time, and in the haruest thou shalt rest. And surely of all times labouring in haruest1 seemeth most vnlawfull. First, if as God his benefits grow on vsus, we must grow in thankfulnes,Prophaning the Sabbath haruest how great a sinne. then reaping at that time, we ought to render most thankes, and not to thinke the worship of one day sufficient in seuen, much lesse to cut it from the Lord in part or in whole. Secondly, seeing in the weeke going before wee hauehave euen wearied both our owne bodies by labour, and much more the bodies of our beasts in tra…le: besides that, in working2 on the Sabbath, wee contemne the ordinance of God most vnthankefully, which so well in his law in this case hath prouided for vsus, wee deale too vnnaturally with our selues, and too iniuriously with our cattell. Againe, if wee on this day make no conscience of the worship3 of God contemned by this worldly labouring, wee manifestly bewray our want of faith in Gods goodnes, wisedome and prouidence: as though hee either would not preserue that, which hitherto he nourished out of the earth: or that he hauing dealt so mercifully in many benefits before, should now … one faile vsus: which vndoubtedly hee would not doe, did not our sinnes prouoke him thereunto. Wherefore if so it come to passe for our sinnes, we must rather in patience, repentance, and wisedome, submit our selues to the punishment, than prophanely and obstinately to seeke by such meanes to shake it off. True it is, as wee hauehave said before, that workes of necessitie bee lawfull on the Sabbath: but wee must vnderstandTwo kind of necessitie. it of necessities present, and not of perils which are imminent, that is, which are like to come, but yet are not certaine to come. For when the danger is presēt, as an house is on fire, bloodshed by reason of a fray is like speedily to bee committed if helpe bee not, or in such like cases, because the Lord hath as it were cast the remedie vponupon vsus, and put vsus in his owne stead for ministring of helpe, then may we vse our libertie: but whē it is to come, and it is still in the Lord his hand, we must cast the whole remedie vponupon him, if the danger f…l… knowing that he in his prouidence and merciemercy will remoue the euill, or else in sending it will punish our sinnes.
But to returne from this to that, from which wee a little digressed, the reason of Christ here vsed is yet pressed further, Luk. 13. 15 where hee answereth the master of the Synagogue, who had indignation at him for healing on the Sabbath, Hypocrite, doth not each one of you on the Sabbath day loose his oxe, or his asse from the stall, and leade him away to the water? 16- And ought not this daughter of Abraham, whom Sathan had bound for eighteene yeeres, bee loosed from this bond on the Sabbath day? That is, will ye water your cattel on the Sabbath, which thing your Rabbins thinke not vnlawfull: and thinke ye that I breake the Sabbath for helping a faithfull beleeuer? Is not this rather hypocrisie in you, than any new doctrine in me? But here some will obiect: Christ might hauehave done this the day after to the woman, who in so short a time would no more hauehave perished, than the oxe, if hee had not been led to the water vntill the day following. To this I answere, as the workes which wee doe to God his creatures do not fight with the keeping of the Sabbath, because in respect that cattel by not attending on them, would be made lesse profitable to their owner, though thereby they should not vtterly perish: so in respect that this womā should hauehave remained more vnfit for God his glory, & the keeping of the Sabbath, if she had not bin helped, although it may be shee should not vtterly hauehave perished, this worke of our Sauiour Christ was nothing against the Sabbath, hee not seeking his owne glorie and profit, but the glorie of his father, and the profit of another.
Now followeth the fourth reason in the 8. verse. The Sonne of man is Lord euen of the Sabbath: The fourth reason.That is, God the Father making the Sabbath, is the Lord of the same: the Sonne of man is equall with the Father, therefore the Sonne of man is also Lord of the Sabbath. Againe, as the Lord made a law for man, but none for himselfe: so ye are too presumptuous in the presence of the Lord to controll my disciples. For, if I beeing the law-maker, giuegive a speciall priuiledge to my Disciples, as indeede I may doe, vrging the law, where I list, and dispensing in the law to some, as I please; is it then meete that you should censure them, whom I doe priuiledge? Wherefore seeing it is I that hauehave appointed the Sabbath, and therefore best know who keepe it, and who breake it, I giuegive you to vnderstand, that these men, whom yee falsely accuse, because ye know not the pure keeping nor breaking of the Sabbath, hauehave not broken it. Suffer me then, I pray you, being Lord of mine owne ordinance, to dispose of it, as best seemeth to me.
The fift argument may be borrowed from the second of Mark. vers. 27 the words whereofThe fift argument. are these: The Sabbath was made for man, and not man for the Sabbath. Many thinke this reason to make much for their purpose; but they are deceiued in their owne ignorāce. For, saith Christ, this is the cause why my disciples hauehave not rested so much, as yee thinke they should hauehave done; the Sabbath, that is, the rest, was made for mans good and comfort, and not man for the rest alone, but for the sanctifying of the Sabbath: so that albeit they hauehave not for some good cause obserued the rest, which must giuegive place to the profit & commoditie of man, yet hauehave they not brokē the sanctification of the day, which chiefly is required of them, in that, if they had not eaten this corne, they had fainted, and so hauehave beene made vnfit for the hallowing of the same. We say, meate was made for man, that is, for the reliefe, sustenance, and comfort of man, not man for the meate, to wit, for the eating and consuming of meate: but that in enioying the cōforr of God his creatures, he might praise the Lord the more freely. Neither can any man hereof iustly gather, that therfore on this day he may fil himselfe with meate, as he lusteth: because that were rather to vnable, than to enable him to keepe holy the Sabbath. Againe, we say in like maner, that labour, that is, the commoditie that commeth by labour, was made for man, not man for the labour, but for the glorie of God, which by labour in his lawfull calling he may gaine to the Lord. Wherefore seeing the rest was appointed only but as meanes, wherby man may the more fitly sanctifie the Sabbath, and the disciples did eate this corne, that they might be the fitter thereunto, it is manifest they did not violate the sanctifying of the Sabbath. Besides, though no man can say, that the Sacraments are figuratiue: yet the Sacraments were made for man, not man for the Sacraments, that is, for the bare vse of the elements: although it must needs be graunted, that to vse the word and Sacraments in purenes and holines for the further strengthening of our faith, is one of the chiefest and most principall duties of man. How be it in respect they be but meanes, and are to giuegive place to the end, to the which they are ordained, I am perswaded, that though the congregation were busie either in hearing the word preached, or in receiuing the Sacraments ministred: yet if an house being on fire were in louelove to be helped, the former actions were to giuegive place to the latter. For we reade Act. 20. 10. where Paul being occupied in preaching, and espying a young man, who was in a dead sleepe, fallen downe dead, made no conscience to cease from speaking, to goe downe to lay himselfe vponupon the young man, & to imbrace him, vntill his spirit returned into him, and afterward went vp againe and continued his preaching. Wherefore in all these reasons we may see how Christ did shew vntounto the Iewes, that they peruersly did stand in the ceremonie, and did not abrogate the Sabbath. Here then is a farre contrarie argument to that, which these men affirme. For seeing our Sauiour Christ might in one word hauehave shewed it to be a ceremonie, if he had purposed any such thing, and not hauehave so amplified the matter, we see he rather speaketh against their superstitious opinion and abuse of the Sabbath, than affirmeth any such thing, as these men do surmise. To these former reasons we may adde that, which is Matth. 24. 20. Pray that your flight be The sixt argumen.not in the winter, neither on the Sabbath day. This, say they, sheweth, that the persecution of Ierusalem should be by so much the more grieuous to the Iewes, if it fell on the Sabbath, because then it was not lawfull for them to flie: so that if they stayed, they were like to lose their liues by falling into the hands of their enemies: if they fled, they should breake the Law of God, & so become subiect to the punishment thereof. But this was nothing in the purpose of our Sauiour Christ, who therefore forewarned them to pray, that the destruction of the citie should not fall on the Sabbath, because then it would be the more grieuous punishment vntounto them, when besides the hauocke of their owne bodies, they should see the glorie of God thrust through the sides, the Temple polluted, the worship of God prophaned, the word of God blasphemed, and the Sabbath of the Lord defiled. The truth whereof appeareth in this, that troubles & the time of their visitation should come vponupon them, when the Sabbath should not be ceremoniall, as now it was, when Christ spake vntounto them, but at such time, as men should worship God in spirit and trueth, without all shadowes and figures, when Christ should be ascended into heauen, as indeed it came to passe. So that this should increase the griefe of so many as sincerely worshipped the Lord, that when they should reioyce in the holy worship of God, they should mourne and lament for the enemies horrible blaspheming the name of God, and that when they should sing the praises of God, they would sigh and houle to see the open despite of God and his trueth. In respect of which miserable calamities, our Sauiour Christ foresheweth the wofull estate that should be in those daies, of them which were with child, and gaue sucke. For though the fruite of the wombe and multiplying of children, in respect of themselues, were the good blessings of God; yet the estate of those times should be so dangerous, that euen the blessings of God should be turned to curses, and the children, which otherwise were a comfort vntounto them, should now increase their trouble, discomfort and sorrow. Wherefore it is certaine, that Christ neither meant, that eueryevery day should be alike: for then he would not distinctly hauehave pointed at this day: neither did he thinke it to be a ceremonie, because he knowing the time when ceremonies should cease; would hauehave been so farre off from nourishing them in their superstition, that being the Prophet of God, he would in this, as in other things, rather teach them the pure vse of the Sabbath.
Thus hauing spoken of those places in the Gospell, which might seeme to make againstAnswere to places taken out of the Epistles. the Sabbath, now let vsus speake of those places in the epistles of the Apostles, that we may see whether they containe any sound trueth for their purpose, howsoeuer they be thought to hauehave some hold in shew. These allegations are either out of the epistles of Paul, or the epistles to the Hebrues: out of the epistles of Paul▪ which he wrote to the Romans, to the Galathians, or to the Colossians. The place which they bring out of the epistle to the Romans is in the 14▪ chap. vers. 1. Him that is weake in the faith receiue vntounto you, but not for controuersies of disputations. 2. One beleeueth that hee may eate of all things: and another which is weake, eateth hearbes. 3. Let not him that eateth, despise him that eateth not: and let not him which eateth not, iudge him that eateth: for God hath receiued him. 4. Who ar… thou that condemnest anoth…r mans s…ruant? he standeth or fall…th to his …wne maister: yea he shall be established: for God is able to make him stand 5. This man esteemeth one day aboue another day, and another man counteth eueryevery day alike: l…t eueryevery man be fully perswaded in his minde▪ 6. He that obserueth the day▪ obserueth it to the Lord: and he that obserueth not the day, obserueth it …t to the Lord, &c. In this last verse they would gather, that a man might make choise of daie… as he will, and as in a thing indifferent. And some learned expositors affirme, that the Apostle in this chapter intreateth of things, which in their owne nature are indifferent: and therefore here we are to vse thē in louelove. As I grant this to be the general scope of the place, so I deny it to be the principal end. For as the Apostle speaketh of things indifferent, so he also speaketh of things not indifferent. And this we shall see, if we consider of the last verse of the chapter going before, and of the first of the chapter following. Thus it is written, chap. 13. vers. 14. Put ye on the Lord Iesus Christ, & take no thought for the fl…sh to fulfill the lusts of it. The effect whereof is thus much, if it be compared with the first verse of the chapterThe exposition of Rom. 13. 14. following. Although ye hauehave put on Christ, & truly know him by his word: yet if another man professing the same Christ with you, hath not attained to the like measure of knowledge and the same proportion of faith, which ye hauehave, I would ye should not iudge him for his wickednes any more, than ye would he should iudge you for your strength: but rather bearing with his infirmitie, which in time may be changed to a more perfect strength, labour by all meanes to winne him to soundnes of iudgement. Wherfore in that he saith: Him that is weake in faith, receiue vntounto you: he meaneth them that are not established in the doctrine of the Gospell, not them that are weake in a ceremonie, or in things indifferent: so that if any be found weake in the doctrine of Christianitie, I meane in some point of it, and yet be sound in all other things, they should not be further intangled with intricate controuersies, which they cannot conceiue: but so gently intreated, and mildly dealt withal, as both the good things which are in them may be nourished and confirmed, as also they may be won to the sight and sense of things, wherin as yet they be weake. Neither must we thinke, that the Apostle meaneth here such imperfections, as may be in the most per…ect, but rather such weakness…s, as are foū … in most Christians. This is the general scope of the Apostle in this place: whereu…to also agreeth the conclusion, which is in the first verse of the chapter …ollowing: We w…i…h are strong, ought to bear… the infirmities of the …e…ke, and not to please our s…l…s. 2. Theref…re let eueryevery man please his neighbour in that, that is good to …difi…a…ion. 3. For Christ al…o would not please himselfe, but as it is written, The rebukes of t…m that rebuke thee, fell on m…. Where P…l his sense is such: If we hauehave gotten more knowledge,How the strong is to helpe and not to despise the weake. and attained higher graces than other men hauehave, we are not in respect thereof to despise others: but we must in wisdome and patience sustaine their error a while, and strongly support their weakenes, not that we should nousl… & nourish them in their error or weaknes, but that by humilitie and patience we might the better build them vp in knowledge and true godlines. To this end …e alleadgeth the example of our Sauiour Christ, who did not onelyonly beare with the infirmities of his friends, but also with the errors of his enemies. So that this then is the true vse of Christian faith mingled with louelove, that who so is come to Christ, as we are, our wisdome may sustaine their error, and our strength may support their weakenes, and as Christ did beare with his weake disciples, so must wee with our weake brethren, not counting them as no Christians, because of infirme iudgement they dissent from vsus in some particular, but in louelove ouercome their infirmities, because they consent with vsus in the generall The summe hereof is also set downe 1. C…. 3. 11. Other foundation can no man l…y, than that which is …id, Iesus Christ. 12. And if any man build vponupon this foundation▪ gold, siluer, precious s…ones, timber, h…y, …r …u…ble, 13. Eu…ry mans wor…e shall be made manifest: for the day s…all declare it, because it shall be reuealed by the fire: and the fire shall …rie eueryevery man worke, of what sort it is. 14. If any mans worke that hee hath built vponupon, abide, he shall receiue wages: 15. If any mans worke burne, he shall lose, but he shall be safe himselfe: neuerth…l…ss… yet as it were by the fire. In which place we see, that so long as we be in Christ by faith and repentance, although our faith be mingled with some weakenes, and our repentance with some error, though we build with our gold, siluer and precious stones, some timber, hay, or st…bble; yet the Lord will beare with vsus, much more then for this respect in like causes must we …eare one wi…h another Now for example sake the Apostle bringeth in this instance: On… bel…u…th t… he m…y …te of all things, and an…t…r which is we…ke, eateth herbes▪ &c. Some thinke that this eating of all things was meant of the Romans, and that the eating of herbs was vnde…stood of the Iewes then being at Rome. But this seemeth not* Yet we rea… Acts 28. 17. of Iewes at Rome. to be a …ound opinion, in that we reade not in any Ecclesiasticall historie, that the Iewes were at Rome: neither doth the Apostle write a mixed epistle partly to the Romans and partly to the Iewes, but writ…th it w…olly▪ and intitul…th onelyonly vntounto the Romans. Againe, we cannot gather out of any records of the writers, that the Iewes did …ate herbes alone.Of meats. When we beleeue we hauehave the w…rd for our warra…t. True it is that pedagogically the vse of many creature… was forbidden to the Iewes: howbeit it doth not seeme likely that they were tied so strictly to the eating of herbes. This I am sur… of, that euen now adai…s the diuell hath perswaded many Christians newly come to Christ, that if they eate any thing either in qualitie more delicatly, or in quantitie more liberally than bare necessitie doth require, they hauehave sinned. And yet in these men there is, no doubt, a generall good meaning: but yet in this particular they hold an error. In this exampl… the Apostle setteth downe the stronger part, and the weaker; the stronger part is prefixed, which is a worke of faith: the weaker part followeth after, which is the weakenes of faith. For marke, he saith, One bele…ueth that he may eate all things: here is a worke of faith, because … hath the word for his warrant: and then he saith, another eateth herbes, *Or more truly read these words thus: Another eateth herbs, he doth it in weakenes of faith, not beleeuing that he may vse other meat… ▪he saith not he beleeueth, that may eate herbes, for hee doth it in weakenes of faith, and hath not the word for his warrant, neither doth he beleeue that he can vse other meates. This example inferred, the Apostle vseth this exhortation; Let not him that eateth, despise him that eateth not: as if he should hauehave said, let not him that is so strong in faith, therefore thinke him to be no Christian, that hath this error, to thinke himselfe more holy, i… he eate nothing but herbs. It is added, Let not him that eateth not, iudge him that eateth, and this is very necessarie. For it is much incident to the yong ones in Christianitie to iudge others,The nouices in religion are commonly hastie in iudging. who are not so abstinent as they are. Here is not then the person so much condemned, as the fact. For though we may iudge his sin, and rebuke his errour, yet must we not iudge his person, as though God were not able to recouer him. Now to proue this, the man of God bringeth an argument only for confirmation of the doctrine immediatly going before, & it is drawne from the greater to the lesser. This man esteemeth one day aboue another day, and another man acounteth eueryevery day alike. Which reason is thus much in effect: although there should be some so weake in knowledge, that they should make no difference of daies in respect of their vses, which vndoubtedly is a great error: yet I would not that for this respect a man should count him for no Christian, much lesse then must this be done to one, that of infirmitie eateth herbs, which is a lesse error than the other. The stronger opinion is set in the first place, the weaker in the last. For as this is the stronger, one beleeueth that he may eate all things: so this is the weaker, another eateth herbes: as this is the worke of faith, this man esteemeth one day aboue another: so this is the weakenes of faith, another counteth eueryevery day alike. He that obserueth the day, saith Paul, he doth it not without knowledge and iudgement, but obserueth it to the Lord: so that the Sabbath day is the Lord his day. This is the strong opinion, I say, to distinguish one day from the residue, which was vnknowne to the Gentiles, who although they had many holy dayes through a corrupt imitatiō of the Iewish obseruation, which they had heard of, yet were they ignorant of the true day. But now hearing of the Lord his day, some among them began to doubt of it, with whom the Apostle willeth the stronger to deale in louelove. In our dayes we see that because there hath bin much crying out against holy daies, some also wil not stick to cry out against the Sabbath. Wel, if a papist in al other general points of doctrine should be truly cōuerted vntounto Christ, and for want of instruction doubteth of the Sabbath, we are in louelove to deale with him, and for a season to support his weakenes. How be it we must remember that the weake must not alwayes be borne with, as appeareth by the Apostles words chap 15. 2. Let eueryevery man please his neighbour in that, that is good to edification. So long then as the errour is of weaknes, and that it is but an infirmitie in the man, from which by the knowledge of the truth he would be rid and be deliuered, he must be borne with. But if it proceede of illusiō, obstinacie, & of a prefract iudgement as deceiued by the diuell, then he must not be borne with, no not euen now a dayes: nay, if we be herein faultie, the errour is not so tolerable in vsus, as it was in them, in that they wanted the old and new Testament, both which are so abundantly opened vntounto vsus. But if one truly repenting him of his sinnes, & faithfully beleeuing in Christ, shall through ignorance be afraid of the Sabbath, as of a seruile ceremonie, he is so farre to be borne with, as he desireth to come to the truth, & if he come once to be obstinate, he is no longer to be borne with. But how proue you that this is the stronger opiniō to esteeme one day aboue another day, and that this is the weaker to count all daies alike? I answere, the Apostles did obserue one day, and cōmended it vntounto vsus by their owne practise, which no doubt they wold not hauehave done, had it been the weaker part. Besides it is not vnlike but a law for obseruing this day was also made by them, Act. 15. and therefore it must be the stronger part. And although the Iewes could not be brought from their day, yet: the Apostles might hauehave one day. Againe, in that the Apostle would hauehave none iudged, that of weakenes shall not obserue the Sabbath, & yet he doth not onelyonly himselfe iudge the Galathians, but also as being ielous ouer them, he telleth thē that he feareth their falling away, because they obserued dayes, and moneths, and times, and yeeres; it is apparant that this is the stronger opiniō, especially seeing that Coloss. 2. 16. he saith. Let no man condemne you in respect of an holy day, or of the Sabbath daies: that is, if ye will not vse their solemne Sabbaths of their ordinarie feasts, yet are ye free, and the Church must not iudge you No…, that the Apostles practised this day, it is euident. Reuel. 1 10. where it is called the Lords day. As also 1. Cor. 16. 2. EueryEvery first day in the weeke, which in an ancient Greeke copie is called the Lords day. Moreouer, Act. 20. the Church kept this day, because in it the Lord drew light out of darknesse, and CHRIST on this day rose from the dead, and the holie Ghost was sent in it, whether wee may call to minde in it our Creation, Redemption, and Sanctification. And where it is commonly translated, 1. Corinth. 11. When yes come together, in the Syriake translation it is found, O… the Lords day, when yee meet. Wherefore it is like, that the Apostles obserued this day, and therefore also it appeareth in this place, which we handle, that it is the stronger opiniō, wherein though a man faile through in firmity, he is not to be iudged. Thus we see, how this place maketh nothing for the purpose of them, that would disanull the Sabbath, but is brought in rather by the way of an argument, that if a brother counted all daies alike, which was a great weakenes, yet should he not be iudged: so farre off should they be from iudging him, that of weaknesse eateth herbes, which is the lesse error.
Here, if any shall obiect, that our first parents did eate nothing but herbes & fruits, and therefore we should content ourselues therewith: I answere, that their nature being in innocencie, was so sound, whole and perfect, that they needed not other nourishments, as we doe, who by reason of our weaknes and frailty, which accompany sinne, had need of other creatures, all which are pure vntounto vsus by the word & by prayer. Now, if our fathers not needing other creatures for their corporall foode, stood in neede of the Sabbath, much more we standing in neede of our creatures, hauehave neede of the Sabbath.The second reason, out of the Epistle.
The second reason is taken out of Galath. 4. 10. Yee obserue daies, and moneths, and times, and yeeres. 11. I am in feare of you, least I hauehave bestowed on you labour in vaine. To this I answere, that we must not stand vponupon the titles of letters, but obserue the scope of the writer, and weigh the drift of the epistle. The state of the cause is this; the Galathians were Gentiles, who by Paul his ministerie had receiued the Gospell: afterward certaine false Apostles, as all the learned agree, crept in, who did make them beleeue, that because the same ciuill policie of religion should be there, which was among the Iewes, besides the puritie of Christianisme, went about to intermingle the superstitions of Iudaisme. The Apostle therefore sheweth, that Christ being come to put away figures, all that maintained such daies, moneths, and times, which the Iewes obserued, as they were Iewes, should obscure Christ. The Iewes had their solemne assemblies and conuocations, Leuit. 23. 2. certaine times in the yeere, the first and last dayes whereof, they kept as Sabbaths to the Lord, of which Paul here speaketh, and therfore he saith ye obserue Sabbaths, he saith not, a Sabbath, for which assuredly he is not here grieued with them. For Paul had planted this day among them, as appeareth 1. Corin. 16. 1. Concerning the gathering for the Saints, as I hauehave ordained in the Churches of Galatia, so doe ye also. Where we may see that ancient custome of the Primitiue Church, which was, that after the word read for the space of an houre, after the … mon ended, and the Sacraments administred; many did vse to giuegive not of constraint, but of good will to the poore. Now seeing he had appointed the Lords day in Galatia, it is not like that hee would so sharply hauehave reprehended them for his owne ordinance, as to say vntounto them, that he feared their backsliding from the trueth by it, but rather of those Iewish holie daies, which being peculiar vntounto the Iewes, had their beginning and their ending with them. And if wee say, that that day should not be kept for a ceremonie, but some other, that were not to abrogate but to change the ceremonie: as he that stripping himselfe of one sort of clothing, and for pride inuesteth himselfe with a new sute, putteth not away but chaungeth his pride: or as hee that of a filthie lecher is become a couetous miser, riddeth not himselfe from sinne, but changeth from one sute of sinne, whereof he is weary, to some other. The Papists therefore, though they hauehave not the same daies, yet hauing newe daies in their stead, hauehave not abrogated, but altered Iudaisme. Iustinus Martyr affirmeth, that they had no holy day but one in the Primitiue Church. He speaketh then flatly against the ceremonies, which by the eternitie and perfection of Christ his sacrifice are abolished, Heb. 9 and 10 Our first father Abraham, when hee beleeued, receiued circumcision as the seale of his faith, to which Baptisme is subrogated vntounto Christians. The particular signe that appertained to the posteritie of Abraham, is gone: but the water in Baptisme doth appertaine to all in a generall equitie. Likewise as the Sabbath did put them in minde of their deliuerance, it is gone: but as by it we remember Christ his resurrection, wee retaine it. To conclude, the Apostle meaneth not in this place that Sabbath, but those holy daies of the Iewes, which being the beginning and ending, the first day and last day of their feasts were Sabbaths.
The third reason, Coloss. 2. 16. Let no man condemne you in meate and drinke, or in respect of an holy day, or of the new moone, or of the Sabbath dai…s, 17. Which are but a shadow of things to come▪ but the bodie is in Christ. This is also vnderstoode of the Iewish distinguishing of meates and daies. For the Colossians were troubled with false Apostles, as were the Galathians. And what is the reason that they were so encombred with Iewish obseruations▪ Forsooth the religion of Christians, which rather consisteth of pure simplicitie than pompous solemnitie, hath but the word barely preached, the Sacraments without vaine shewes administred, prayers in humilitie offered: and therefore it seemeth not so polished, so glorious, and so garnished, as the Iewish religion, which did drawe the greater part of men after it. Thus our fathers seeing the Iewish religion so vernished, and the Gentiles religion so pompous, and Christian religion ful of simplicitie, drew the Gentiles from the simplicitie of Christianisme, and brought in this heape of ceremonies. Wherefore here Paul telleth them, that these things were but instructions for a time, and pedagogical: and therefore did not so appertaine vntounto them, as they should neede to trouble their consciences about them, though they obserued them not. Let no man condemne you, saith the Apostle, in such Iewish ceremonies, as for the not obseruing of them they should count you no Christians. Heere is the same drift of the matter, which was of the former; here the Apostle descendeth from generals to particulars, there he ascendeth from particulars to generals. Let no man condemne you in respect of an holy day, which was an octonarie: for eight dayes long did the feasts of the Iewes last, or of the Sabbath daies, hee saith not of the Sabbath: for hee meaneth those Sabbaths, which were appertenances of the former holy daies, not that holy Sabbath which was common to the …ewes, with all other the people of God. And whereas in the former part of the verse it is said, Let no man condemne you in meate and drinke, hee sheweth, that the Iewes had certaine beasts and birds vncleane, and drink-offerings, which were forbidden them, howbeit vntounto Christians all things are pure.
But some will say: what neede wee now to fast, who will censure vsus? I answere, the Lord himselfe. For albeit wee that are Christians, are not to bee charged as the Iewes were, with one speciall day: yet as the Iewes, with all God his people, did humble themselues before the Lord, either for the remouing of some iudgement which presently did lie vponupon them, or for the preuenting of some perils which were towards them, or for the obtaining of some grace, which they wanted, (and yet without all obseruations of daies (so wee must ioyne with them. And therefore whosoeuer refuseth the exercise of humbling either priuately or publikely, the same is to bee controlled by the word. If any bee commaunded publikely by the Magistrate, whether the cause be iust *Publike fast, cōmanded by the Magistrates, must be kept. Simile.or not iust, wee are to obey; if the cause bee iust, it is not the commaundement of the Magistrate, but of God, and who so breaketh this, is surely to be condemned. The similitude here annexed of the Apostle, is very fit: for as the skilfull painter first portraiteth, and then painteth with fresh and liuely colours, that which before more rudely and obscurely hee did frame and fashion with a blacke coale: so these rudiments more darkely did represent that which now is liuely described vntounto vsus, the truth of all things in Christ. The bodie is Christ: as if hee should say, yee hauehave receiued Christ, and the things which he hath prescribed: and though yee hauehave not the Sabbaths, and holy daies of the Iewes, yet hauehave yee the true Sabbath, & pure holy day, which Christ hath left vntounto you. Here then the Apostle is so farre from abrogating of the Sabbath, that hee maketh no mention, nor includeth any meaning thereof in these words. And thus much for the reasons, which they thinke they hauehave gotten out of the epistles of Saint Paul.
Now let vsus consider of that place, which is in the epistle to the Hebrues, chap 4 verse 3.The interpretation of Hebrues 4. For wee which hauehave beleeued, doe enter into rest, as he saide to the other, As I hauehave sworne in my wrath, If they shall enter into my rest: although the workes were finished from the foundation of the world. 4. For hee spake in a certaine place of the seuenth day on this wise, And God did rest the seuenth day from all his workes. 5. And in this place againe, If they shall enter into my rest. 6. Seeing therefore it remaineth that some must enter thereinto, and they to whom it was first preached: entred not therein for vnbeleefes sake. 7. Againe, hee appointed in Dauid a certaine day by To day, after so long a time, saying, as it is saide, This day if yee heare his voyce, harden not your hearts. 8. For if Iesus had giuen them rest, then would hee not after this day hauehave spoken of another. 9. There remaineth therefore a rest to the people of God. 10. For he that is entred into his rest, hath also ceased from his owne workes, as God did from his. 11. Let vsus studie therefore to enter into that rest, least any man fall after the same example of disobedience. Behold, say they, the Sabbath which Christians must obserue, is to rest from sin. I answere, this is not proued. For this was as well to the Iewes, as it is to the Christians. For it is said, Psal. 95. To day, if ye will heare his voyce, 8. Harden not your heart, &c. This the Prophet wrote after Caleb and Ioshua had entred into Canaan, whither though many entred not, yet some entred: so that they had euen that rest then, as well as we hauehave now. Wherefore it doth not follow, because the resting from sinne is also enioyned to the Christians as a pure vse of the Sabbath, therefore it taketh away the other. Againe, the resting of God from his workes, cannot be a figure of resting from sinne, no more than God his workes can be a figure of sinfull workes. Now seeing the Lord here vseth an argument of proportion betweene his workes, and our workes, his ceasing from his workes, and our ceasing from our workes, because betweene the figure and the thing figured, must be some proportion and resemblance, I pray you what proportion is there betweene God his workes and our sinnes? what analogie betwixt God his resting from his workes, and our resting from sinne? Againe, that it cannot be here meant of the rest from sinne, it is manifest, because that which is here spoken, is set downe to Adam, Genes. 2. 2. 3. at what time there was no sinne in the world, and therefore no resting from sinne, & therefore no figure of resting from sin, because all the learned herein agree, that there were no figures before sinne. Besides, and fourthly the Apostle sheweth, that this rest is meant of the kingdome of heauen. For as Dauid spake this of the land of Canaan, so the Apostle speaketh it of the kingdome of heauen. Wherefore he concludeth; Let vsus studie therefore to enter into that rest, where we shall not onelyonly rest from sinne, but from all our ordinarie workes of our callings, where shall neither be eating, nor drinking, nor marying, nor giuing in mariage. And as the people before were threatned, that for their vnbeleefe and disobedience they should not enter into the land of Canaan: so we are here threatned, that vnlesse we studie and striue against these things, we shall not enter into the kingdome of heauen. Howbeit, although the Sabbath was not a figure vntounto Adam of resting from sinne, yet it was vntounto him a signe, that he should come to the kingdome of God, where should neither be eating, nor drinking, nor marying: all which seeing Adam had, it is manifest that he was not in the kingdome of God as yet. The Sabbath then did put him in minde, that he should not alwaies be working, but that he should be translated, though not die: (for although he was created in innocencie, yet not free from being translated to a better place at God his good time) but, as the Apostle saith, he should hauehave been changed as were En…ch and Eliah, though after a more excellent manner. We hauehave now the Lords day, which assureth vsus, that as now by faith and hope we enioy the life to come: so hereafter these two ceasing, we shall more fully and perfectly enioy the same: and as our Sacraments purely vsed, shew a thing not to come, but alreadie past; so this day truly kept, is a resemblance of a thing not past, but to come. For as on this day from the morning to euening we praise God, if we keepe the day holie, and yet withdrawne and interrupted with many by-thoughts, and secret distractions: so in heauen being freed from worldly, carnall, fearefull, and manifold affections and troubles, we shall more continually praise the Lord. What is then the alluding of this word rest? This it is. As God rested from his workes, after he had made the world: so we must rest from our workes. What from the workes of sinne? no, from the workes of our callings, and consequently from the workes of sinne much more. So the analogie betwixt the Lord his rest and ours, teacheth vsus that we must rest from our ordinarie workes, and this rest putteth vsus in minde of that continuall Sabbath, wherein when we cease fromA Sabbath in heauen. working, eating, drinking, sleeping, marying, and all such workes, as we are subiect vntounto with corruption: then also shall we vndoubtedly cease from sinne, which kinde of rest in fulnes we must not looke for in this life.
This is a generall rule in Diuinitie to be obserued, that of one place of Scripture there is A generall rule concerning Scripture.but one naturall and proper sense: although by consequence, searching out the contraries, the causes, the effects, and such like, other things may be also gathered out of it. If the words be more proper and naturall, the sense is more proper and naturall: if the words be borrowed and metaphoricall, then is the sense borrowed and metaphoricall. Now allusions are not so much for the proofe & confirmation of the matter, as for the amplifying and illustrating of the same. For example, 2. Corinth. 13. 1. the Apostle saith: This is the third time I come vntounto you. Where we must vnderstand, how the Apostle had been with them once in bodily presence, and twice wrote vntounto them, and yet he saith, this is the third time I come vntounto you. He alludeth then to this, as yee see, O Corinthians, in the law, that two or three witnesses were sufficient to confirme the good, and condemne the euill: so I hauehave beene with you thrice, which is sufficient to confirme the faith of the godly, & to leaue the vngodly without excuse. Againe, Rom. 10. 18. we reade, But I demaund, HaueHave they not heard? No doubt their sound went throughout all the earth, and their words into the ends of the world. Here we see the Apostle alludeth to that Psal. 19. 4. which is meant of the day and the night. This is then the allusion, As the day and the night spread ouer the whole world, so the Apostles were sent to preach ouer the whole world. Againe, Galat. 4. Paul alludeth to Agar and Sarah, in which place he sheweth, that as in Abrahams familie was the image both of the true Church and malignant Church, the one persecuted of the other: so like should be the estate of the Church continually euen vntounto the end. In like manner the author to the Hebrues vseth an allusion, that as God rested the seuenth day from the workes of the creation: so we also should rest from the workes not of sinne, as these men would hauehave it, but of our calling. For this Adam should so hauehave done, though he had not sinned, and therefor… it is not meant of resting from sinne. Thus we see, where the Christian Bee gathereth honey, there the heretical Spider sucketh poyson, who affirmeth, that in this life they rest from sinne, and here they hauehave their heauen.
And thus much for those reasons, which are out of the very words of the Scripture: no… of those arguments which are drawne by consequence out of the Scripture. Their maineOf their arguments drawne by consequence out of the Scripture. reason is this, which deceiueth many: That which is gr…ffed in mans nature, whereof the Gentiles were not ignorant, and which continueth to the kingdome of Christ at his second comming is morall▪ and that which was not naturall, vnknowne to the Gen…iles, an… lasted but vntounto the first comming of Christ, was ceremoniall: but such was the Sabbath, therefore the Sabbath is a ceremonie▪ and not a morall precept. I answere first, that naturall and morall, which they make all one, must not be confounded▪ True it is, that our first parents had the law of God writtenObiect. The Sabbath vnknowne to the Gentiles: ergo, ceremoniall. in their hearts, before it was promulgated in the mount: whereunto, as we said, the ceremonies (seruing as rudiments for a time, and as appertinances) of the law were adioyned. And albeit the morall law be the explaining of the naturall law: yet it doth not follow, that that which is in the morall law, is no more than that which is in the naturall law. We know our first father Adam, besides the law of nature, had the Sabbath in expresse words giuen him: and although he had the great bookes of Gods workes, yet he had the Word and Sacraments also: both which were without his nature, and had them not in his owneHow the morall and naturall law differ. nature. So the things here spoken renew that which was giuen, besides that which he had by the law of nature. The Gentiles then can no more by the light of nature see the true Sabbath of the Lord, and the time wherein he will be worshipped, than the pure meanes and manner which the Lord hath appointed for his worship: and therefore both Papists, Heretikes & Gentiles, are as well deceiued by ignorance in this obseruation of the fourth Commandement, as they be in the second. Againe, I may answere, that in some manner both the second and fourth Commaundements are engraffed in mans nature. For neuer any were found so prophane, which would not grant that God ought to be worshipped, and that not onelyonly inwardly but outwardly also by meanes. And the Gentiles by the instinct of nature would acknowledge, that as there was a God to be worshipped, so there should be some time which should be sequestred from other businesse, and should be bestowed on matters concerning the worship of God. But to discerne aright what these meanes be, wherewith the Lord will be serued, and what this time is which the Lord will hauehave for his honour, the Heathen were so farre off, that how many nations so many heads, how many heads so many kindes of religion. The Gentiles, whose vaine traditions were but disordered imitations of Moses lawes, which they had heard of, had indeed their holie daies, which not being vsed in faith by reason of their ignorance of the word, could nothing please God. Yea wee may reade how strictly and superstitiously the Gentiles kept their holie daies: so that with all other they agreed after a sort in this generall point, that there should be both appointed meanes, and certaine set times for the worship of God. Againe, it is like that the Gentiles were not ignorant of the law of fasting, as may appeare by the Niniuits: but how to order it a right to the glorie of God, they were altogether ignorant,Rom. 3. 1. Psal. …47. because they wanted the word. Wherefore herein wee count the true glorie of Christians to consist that the Lord hath giuen vsus the truth, and hath not left vsus to our own inuentions in the meanes of Gods worship: and herein is Christian dignitie, that as wee hauehave the manner of our religion prescribed of God himselfe; so we hauehave also the time, which he for that purpose hath himselfe sanctified. It followeth not thē, because the Sabbath is not ingrasfed in mans nature, therefore the Sabbath is not morall, because in trueth neither were the lawes of the meanes of Gods worship, nor of fasting so ingrafted, although in some maner they were. Their reasons by consequence are either from the old Testament,The first obiection. or from the new. Their argument from the old Testament is this: We reade not, the law of the Sabbath was put in practise before the law was promulgated in mount S…nai: therefore it is not morall but ceremoniall▪ This is no good reason, we find it not written, thereforeAnswere. it was not. For so they may argue against …asting, and many other things which were vsed, and yet the practise of them not left in writing Who can disallow of mariage and of spousals? doe not the Gentiles, the lawes ciuill, and the Romane law approue them? and yet what record hauehave we left concerning these things in writing before the law? Look into the historie of the Kings and Iudges, in the bookes of the Chronicles, where you shall finde mention made but once of the Sabbath, and wee hauehave it once commanded by precept, Gen. 2. 2. and commmended by practise, Exod. 16. 26. in which place the man of God speaketh in the preterperfect tence, Behold how the Lord hath giuen you the Sabbath. TheirThe second obiection. second reason is drawne from the streightnes of the law to be executed (Exod. 35. 2. 3.) on him that gathered sticks, which they say must not be enioyned vsus. Concerning this, it makethAnswere. no more against the morall obseruation of this precept, than the other ceremonies did against the other precepts, whereunto they were ioyned. The Iewes being in their nonage had rules peculiar to themselues, with these wee are not intangled: how beit they had other generall commandements, which being common to vsus with them, appertaine still vntounto vsus. As for example, to teach our children the cōmandements of the Lord, appertainethWhat things appertaine to the Iewes only, and what to vsus with them. Kindling of fire on the Sabbath day lawful to vsus. to vsus, Deut. 6. 7. but to bind them vponupon our hands for a signe, & as frontlets betweene our eyes, appertaineth to the Iewes: to burie the dead belongeth vntounto vsus▪ but to enbalme them with spices, who had not so cleere a testimonie of the resurrection, belongeth to the Iewes. Is not the law of murder as well enioy …ed vsus, as to the Iewes? yet we may eate blood, which they could not. We ought to be as temperate as they, yet we may eate the fatnes of meate, which was forbidden them. And so in all the commandements the morall obseruation belongeth to vsus as well as to them, the ceremoniall keeping, to them and not to vsus. And the same we conclude of this place concerning the fire making on this day.
Out of the new Testament they also gather two reasons. First, they say it is not mentioned nor vrged so much in the new Testament, as are the other precepts I an answere, this isOut of the Testament. no good reason: but is rather to be returned to the Anabaptists, who reason that the iudiciall lawes are not to be vsed, because they are not vrged. Nay rather looke what the holieThe first obiection▪ Ghost hath set downe more sparingly in the old Testament, he hath more fully & plainly supplied it in the new Testament, and what thing the law containeth more fully, that theAnswere. Gospell handleth more sparingly▪ because the Lord in his heauenly wisedome would not trouble vsus much with one thing. But we know it is named, Matth. 12. and 24. Mar. 2. Iohn. 5. Act. 20. 1. Cor. 16 and 16. Reuelat. ….
The second argument is this: The Apostles changed the day, which (say these men) theyThe second obiection. neuer would hauehave done, had it been morall. I answere, it was neuer commanded nor appointed what one certaine day should be kept among seuen, but that there should be obseruedAnswere. a seuenth day: which being kept it is sufficient▪ and the law remaineth vnuiolated. And yet we permit not, that any man at his pleasure should now change this day. For that which the Apostles did, they did not as priuate men, but as men guided by the spirite of God, they did it for the auoyding of superstition, wherewith the Iewes had infected it. Againe, as the Iewes vsed the other day, which is the last day of the weeke, because it was the2 day wherein the Lord made all things perfect: so the Apostles changed it into the day of Christ his resurrection, who was the beginner of the new world, on which day we receiued a more full fruite and possession of all the benefits in Christ his conception, birth, life, and death. Besides, this was the first day of the creating of the world, wherein the Lord drew light out of darknes. Lastly, the holy Ghost is said on this day to come downe vponupon the3 holy Apostles. So that this day doth fitly put vsus in minde of our creation to be thankfull4 to God the Father, of our redemption to be thankfull to God the Sonne, and of our sanctificationAspeciall vse of the Lords day to remē ber three great benefits. to be thankfull to God the holie Ghost.
Now if any can alleadge more effectuall or equall reasons vntounto these, hee may alter the day so it be with the consent of the Church. Wherefore the equitie of the law remaining, it is not abrogated▪ Circumcision, as we hauehave shewed, is considered two manner of wayes, either as the seale of Faith, Rom. 4. or as a signe of that circumcision which wee hauehave in Christ made without hands. In this manner considered, it is ceased, as it is a seale of Faith itChange of the day. remaineth, not the same in forme and manner, but the same in effect. For although wee hauehave not the same helpe of our Faith, yet we hauehave a helpe. The Iewes had Sacraments moe in number, but we more excellent in signification. Though we hauehave not many Sacramēts and holy-dayes, yet wee hauehave two Sacraments, and one day more effectuall, than all they were which the Iewes had. We see therefore in truth no reason as yet, why we should not obserue the Sabbath as Morall.
Thus hauing confirmed the doctrine of the Sabbath by the holy Scriptures, and prouedOf the obseruation of the Sabbath. that there is a morall vse of the same, as well for vsus as for the Iewes; and hauing answered all the contrarie objections, that might seeme to make against this doctrine: it followeth now according to our first diuision, that wee should speake of the obseruation of the Sabbath it selfe, shewing how it is kept, and wherein it is broken. For both these are expressed in the Commaundement: wherein is set downe the affirmatiue, to teach how to keepe it; and the negatiue, to shew how we breake it. First then we will shew, how the Sabbath ought to be kept: then afterward, we will declare how it is broken. Where it is said in the beginning of the precept, Remember to keepe holic: and in the ende thereof, the Lord hallowed the Sabbath: so that it is not simply said, Remember to keepe: but to keepe holy: neither is it simply mentioned, that the Lord left the seuenth day, but blessed the seuenth day & hallowed it. How the Sabbath is truely kept.Hereby is insinuated vntounto vsus, that in this day we should grow in louelove towards God, & tender affection to our brethren, wee are taught that then wee keepe the Sabbath aright, when we vse it to that ende for which it was ordained, that is, when we vse in it (as we hauehave before shewed) th…se exercises, whereby we may be the more sanctified, and God the more glorifiedNote. both on this, & in the other dayes of the weeke. These exercises be such, as are either priuate or publike. The publike exercises are twice at the least to bee vsed eueryevery Sabbath, and they bee these. First the word read and preached▪ then prayers feruently made with thanksgiuing, singing of Psalmes, reuerend administration of the Sacraments.
And first, for reading and preaching of the word, wee reade, Nehem. 8. 8. And they Reading and preaching.read in the booke of the Law of God distinctly, and gaue the sense, and caused them to vnderstand the reading. Also wee may see this in the practise of the Apostles, Act. 13. vers. 15. And after the lectures of the Lawe and Prophets, the rulers of the Synagogue, sent vntounto them, saying: Yee men and brethren, if ye hauehave any word of exhortation for the people, say on. And as the Ministers did reade and preach the word, so it was the practise of the Church to heare, as Eccles. 4. vers. 17. Take heede to thy foote, when thou entrest into the house of God, and bee more neere to heare, than to giuegive the sacrifice of fooles. And it is saide, Nehem. 8. 3. The eares of all the people hearkened vntounto the booke of the Law. And concerning praying, thanksgiuing, & singing, the Prophet of God vseth a vehemēt exhortation to the Church, Psal. 92. 1. Come (saith he) let vsus reioyce vntounto the Lord: let vsus sing aloude to the rocke of our saluation. 2. Let vsus come before his face with praise: let vsus sing aloude vntounto him with Psalmes. And Psal. 65. 1. O God, praise waiteth for thee in Sion, &c.
Now for the Sacraments generally we are to marke, that as in the time of the law the sacrifices were most vsed on the Sabbath day: so our Sacramēts succeeding the sacrifices are then most to be frequented. As for the supper of the Lord, it appeareth Act. 18. 1. Cor. 11.The great ignorance and carnall securitie of the people must cause vsus to be more wary whom we admit to the Sacraments. (as it seemeth) that it was administred eueryevery Lords day, although now adaies the ministers may not so doe, for the great ignorance & carnall securitie of people. For the administration of Baptisme, although there be no expresse places of the scriptures shewing the practise of it on this day: yet there are many good reasons agreeable to the word, which will proue the same. First, we know Circumcision was vsed on that day, & therefore Baptisme which is come into the place of Circumcision, is to be vsed on the Sabbath day. Againe, Baptisme is a publike action of faith, wherby a member is to be receiued into the Church, and therefore the prayers of the whole congregation ought to be made for it: all must be hereby put in minde of the benefits which they hauehave reaped by Baptisme, and so make a double profit of their presence hereat.