Works, Part 4 · Religious instruction · Chapter 68
CHAP. LXVIII. Of the Sabbath.
IN Exod. 16. 4. we may read how the Lord would trie the children of Israel, whether they wold keep the Sabbath or no: he applieth the same speech in particular for the keeping of that day, which generally is set down for keeping the whole law, to the end that as diligent as they would be to keepe all the law, so diligent should they be to keepe his Sabbath: andThe religious obseruation of the Sabbath. that they might doe this the better, both in keeping it themselues and committing it to posteritie, the mercy of God is commended herein, that he would giuegive them double Manna for the Sabbath day. The like mercy he gaue to this people when they were in daunger of warre, that the enemies that day should not inuade them. Now although the Lord deale not in the same maner with vsus, yet the same promise is made to vsus, to take away that too much carefulnes of prouision, which we might excuse our selues by. Then we should trust to this promise, and equitie thereof, as Paul alleageth it, 1. Cor 8▪ that albeit the Lord vseth not the same meanes to defend vsus, and preserue vsus, yet we may be sure that he will euer defend vsus and minister to our necessitie.
2 The keeping of this commaundement, is the keeping of all the rest, as the breach of this is the breach of all the rest: for so he saith, Exod. 16. 28. That the Israelites had broken his commandements, when this one was onelyonly broken.
3 The want of the true doctrine of the Sabbath hath bred two extremities. First in Papistrie,Two extremities for want of the religious obseruation of the Sabbath. it brought so many holy-daies. Secondly in the Gospell, many controuersies about the ceremonies.
4 Of the auncient Fathers, some thought that this day was ceremoniall, and therefore was appointed of the Church, as other daies might also be appointed, and hauehave beene as we see: Other some said it was meere ceremoniall, and now is ceased, so that now there remaineth a continuall Sabbath: others seeking libertie, hauehave beene contented to vse it, as their occasion serued.
5 In Exod. 16. Moses speaketh of the Sabbaths, as a thing that was in vse before, and1 came not in with his ministery; & therfore no reason it should be abolished with the same.
6 Whatsoeuer was requisite to Adam in his innocencie, and to keepe him from sinne, is2 now requisite in regeneration to helpe vsus out of sinne: if Adam being perfite had yet need of meanes, then much more we, whose regeneration is vnperfite.
7 If Adam being cleane from sinne, had yet need of meanes to keepe him there from:3 much more we, from whom the dominion of sinne is but only taken away, & yet the remnants of sinne be within vsus. This kind of reasoning is good, for we vse it against heretikes, to proue the necessitie of the Word and Sacraments. Adam had need of the Word and Sacraments, hauing the word in his heart and in the outward Commaundement, therefore hauehave we need of these as he had, though we could come to the perfection of Adam (which as yet we cannot) contrarie to the Anabaptist. They will say, we are risen againe; then let them not eate, let them not marrie, let them shew themselues void of all humane infirmitie, which must needs be, if we be risen againe, for then should we be like Angels.
8 The Commandement of the Sabbath is of such nature, that it was giuen for our infirmitie, as is manifest, for to him all daies are alike, therfore he blessed it to man. Gen. 2. 1.The sanctification of the Sabbath. In that he is said to sanctifie it, he did it not for himselfe, but for man, as he is said to sanctifie or blesse the Creatures for mans vse. A man must labour sixe daies, and leade a life actiue, and the seuenth day he must leade a life contemplatiue, in hauing a spirituall vse ofSimile. the Creatures. Why would the Lord hauehave the garden dressed? euen for that it might be more glorious: for there was the Summer and Winter, budding and falling of the leafe, which the Lord wrought by meanes: Euen as needful was it that the soule of Adam should be dressed that he might grow: for although he was made in the Image of God, yet so that he should grow vp therein. And this Commandement is for our imitation, it is plaine by this reason, because that the same words that are here to perswade him to the obedience of this Commandement, is vsed, Exod. 20. to perswade all others to obey the same: therefore as Adam for his infirmitie stood in neede of this helpe, till hee were translated to the heauens, to leade a continuall Sabbath, so is to vsus.
9 The end of Marriage in the beginning, was to preserue man in obedience: since hisMarriage. fall there came another end to raise him from his fall, and to helpe him in his obedience: so the end of the Sabbath was one before the fall, and another since.
10 The morall lawe was not giuen first by Moses, but renewed, because the Lord had tried them long by tradition, and they profited not, as is plaine in eueryevery Commandement, and therefore this law for the Sabbath was not then first giuen, but renewed as the others were, wherefore it is no more ceremoniall than the rest.
11 In this that the Lord maketh expresse mention of the sixe daies, and afterwards of the seuenth, it appeareth, that the order of continuing the sixe daies, is here noted to be vsuall, and the Sabbath to come after: therefore it was not then first deliuered by Moses, it was before, though much abused.
12 Yea, the ceremoniall law was in substance before Moses, because we reade of Altars, and holy daies for the sacrifices to be offered in, though they were corrupted: for the lord left not his people to worship as they list, because Obedience was euer better than Sacrifice. 1. Sam. 15.The Lord making Lawes, respecteth not what any one man needeth, but what most standWill worship euer condemned. in neede of: therefore seeing there is mention of Priestes, Sacrifices, Altars, Holy-dayes, and that the Gentiles which had these, borrowed them of the Iewes, it is manifest that the Lord neuer left his people to their owne gouernment in his worship.
13 The Lord gaue the ten Commandements and spake them himselfe, Exo. 20 Deu. 5. Yea Moses added many things: hence we may gather that whatsoeues the Lord spake himselfe, it belongeth to all, that which Moses added was for the Iewes, and so is ceremoniall.
14 The Lord sanctifieth this day, when hee commandeth it to holy vses: the people sanctifie it when they so vse it.
15 The Iewes were punished, not for breaking the ceremonie, but for contempt ofNum. 15. Gods Commandement, and for doing it with an high hand: as appeareth there, where heThe breach of the Sabbath punished. that gathered stickes is adiudged to die. For first there is a description of the sin, and then followeth that in practise which was in word or in precept. This is also seene in the lawe of the Fast, wherein no man must worke, for who so wrought, hee should die, not for that he wrought, but for that he contemned the meanes to be humbled: so the like reason generally is for working on the Sabbath and the fasting daies, that they were not punished for the ceremonie, but for contempt of the ordinance of God so necessary. The equirie is, in that the Lord giueth sixe dayes to worke, and but one to serue him, if the first being a permission doth endure for euer, then doth the other also remaine for euer. And that this permission to worke on the sixe daies, cannot be restrained for any religious vse, it appeareth, as in that Adam had the vse of the creatures, & the Apostle doth leaue all things free, and therefore these dayes came not for any religious vses.
16 But some may except, the Lord made holy daies and fasting daies, therfore we may doe so now. Answere, first, exceptions do not take away a generall rule. Secondly, the Lord maketh Lawes for men and not for himselfe: therefore they may not followe him, vnlesse they hauehave the like reason, as in the day of humbling for any singular benefit, as in the Coronation of the Prince; yet these daies are not taken vp of men, but the Lord bloweth the Trumpet, and in neglecting them it is sinne, for God must hauehave this prerogatiue onelyonly, to make Lawes. Seeing the equitie of the Commandement is to vsus as well as to them, therefore the Sabbath belongeth to vsus as well as to them. The Lord created all things and gaue them to all, and all may hauehave vse of them: therefore this is a sure proofe that the reason is common to vsus with them, and so this Commandement.
17 The exposition of this Commandement sheweth the same: for the worship of God is neuer commanded, but this also is commanded, and the corruption thereof neuer corrected, but this also aboue all the rest: as may appeare in all places of the Scriptures, where mention is made of the Sabbath, especially, Numb. 15. And is all this because of the pretermitting of a Ceremonie? Would hee not be euer worshipped in spirit? Neuer to delight in the Ceremonie? Therefore this was because the meanes of Gods worship were contemned.
18 That it should be changed once it was meet, but neuer to be changed againe: for asThe Lords day. then the day of rest for the creation was most fit; so now the day of our redemption is most fit, seeing now the world is as if it were made new, and therefore cannot be changed.
19 Then they could not kindle fire, which we doe, therefore it was ceremoniall. First,Kindling of fire on the Sabbath. some thinke that commandement was but for time of the wildernes. Secondly, the Iewes in eueryevery commandement had something ceremoniall, which wee hauehave not now being in CHRIST. As in the second commandement, we are to reade, and teach the word of God, it belongeth to vsus as well as to them, but to hauehave frontlets we are not bound. So of singing, we are bound to hauehave singing as well as the Iewes, but yet not with Organes and such like. So of burying the dead, we are as staightly charged to do it as the Iewes, yet not with ointments, and such cost as they were at. So in eueryevery commaundement they had some thing pedagogicall which is taken away; but the commandement it selfe, is more streightly required of vsus then of them, because it is more cleerly set forth to vsus then to them.
20 Not onelyonly they that spend the Lordes day on their pleasures, are to be reproued as breakers of the Lords seruice: but they also which worke vponupon the same. Amongst them, those that are the children of God, whose hearts God hath touched by his spirit, shall see that the Lord will not let them prosper in the same sinne; but what they take in hand shall goe slowly forward, their bargaines shall bring but small gaine, they shall hauehave but little vse of that which they buy on that day. Nay, sometimes they shall see that when they have broken the Lords Sabbath, some iudgement or other doth light vponupon them and their labours, so that they will confesse that their Sabbath dayes labors stand them in small stead.
21 Manie will obserue streightly their Easter day, but wee must hauehave euerie weeke an Easter day, to consider of the benefit of Christs Resurrection; not that we must onelyonly that day thinke thereupon: For as our Father Adam eueryevery day when hee dressed the Garden, should thinke vponupon the Creation, yet on the Sabbath day he should wholly giuegive himselfe to obserue the same: So must wee eueryevery day consider of Christs Resurrection, yet on that day we must doe it wholly, that we may recompence the want of the former dayes.
22 He that keepeth the Sabbath in truth and in conscience, will continually walke vprightlyNote. in his calling all the weeke after; and on the contrarie, hee that is a carelesse prophaner of the Sabbath, if his life be examined, he shall be found to be a loose liuer, if he lie not in some notorious sinne. Therefore if any man desire to walke in the commandements of God, let him labour in conscience to be a sanctifier of the holy Sabbath.
23 Manie will be superstitious obseruers of their popish-holy-daies, and streight keepers of their Easter-day, and then shall all businesse be done quickly, that all may goe to Church: but the Lords day is of small account with them. Yet must we make eueryevery Sabbath day, an Easter-day, (that is) a day wherein we are to record the Resurrection of Christ, and all other mercies which God through him, hath shewed on vsus, & on those dayes must we labour diligently to feele the fruite of them all.
24 Playing should not be on the Lordes day, because mans finite nature being subiect to distractions, is no lesse hindred by pleasure, then burdened with worldly cogitations: yea, and so many are the exercises of religion and louelove, both priuate and publike, appertaining to that day, that a man is not able to performe all the number of them in one day,The breach of the Sabbath punished, and how to order our affections in the viewe of such iudgements. much lesse then hath he time to follow his delights.
25 VponUpon a great raine falling in a Fayre time, not long after the Sabbath, which by the Faire was broken, hee had this working in his heart, how one should order his affections in such a case. First, in respect of God, whether one should not reioyce, seeing men would not be taught by so long preaching, to keepe the Sabbath, that the Lord, euē by his afflictions should teach men his holy ordinance. Secondly, in regard of men, whether he should not pittie them, for that their goods were subiect to such dangers. True it is, that men are to be pittied: but when the question is of Pietie towards GOD, and pittie towards men, it were better to reioyce that the Lord will through some hindrance of worldly things, tender the obeying of his owne ordinance, than pietie should decay, and so many soules perish.
26 Against them that say the Sabbath is ceremonial, we must first marke, that the Prophets are continuall vrgers of the morall lawe, as for the ceremonies, when they came to1 them, they passe them ouer, saying, that God hath no pleasure in them, as Esay 2. and 66. and among the rest, nothing is more namely, and precisely vrged than the Sabbath, therefore it is no ceremonie. Againe, grant it to be ceremoniall, and yee shall make God a confounder2 of the Law and Gospell, a mingler of the ceremoniall law with the morall; and admitting one ceremonie in the Decalogue, why may there not be two or three or moe? Concerning this mixture, many heresies hereby hauehave crept into the Church: and it cannot be auoided, if we make the fourth Commandement ceremoniall. We know that whē Saul was among the Prophets, 1. Sam. 19. it was a common saying, Is Saul among the Prophets? as if it were no good order, but the Prophets should be among themselues, and Saul with3 his companions. A third reason may be, that Christ in the Gospell deliuereth a summe of the whole law, LoueLove God aboue all, and thy neighbour as thy selfe. But this summe of the law is meerely morall, therefore the lawe, whereof this is a summe, is meerely morall, except wee will accuse Christ for giuing vsus a morall summe of a ceremoniall thing. Besides, the Commandements4 were but a renuing of the law of nature, for it was written in the brest of Adam by the finger of God. Now there became a declining from this lawe of nature, by the negligence of them that should hauehave taught it to their children. Therfore would the Lord hauehave it written once for all. But in the lawe of nature there is no ceremonie, for it is the image of God, and whatsoeuer is in God, it is altogether holy and for euer, and ceremonies are holy but for a time: therefore in the image of God, in the Decalogue, there is no ceremonie, and consequenly the Sabbath is not ceremoniall. A fift reason is this: they that affirme the Sabbath to be a Ceremonie, must either say that the Ceremonie is in the5 word Sanctifie, or in the word Sabhath: for this is the Commandement, Sanctifie the Sabbath: as for Remember, it is but a prouiso, and no part of the Commandement, but the force of the Commandement stands in the word Sanctifie, and it is a Verbe transitiue, and therefore cannot be without an Accusatiue case, as Day or Sabbath, and in sanctifying is no ceremonie:Diem, or Sabbathum. Therefore the Commandement is no Ceremonie. Moreouer it must needs follow, that that which is concluded by a reason, is commaunded by … precept; but in this it is concluded by reason: your labour and rest must bee scanned by Gods labour and rest,6 and the Lord laboured sixe daies, and tested the seuenth day, therefore you must worke al your workes in sixe, and rest the seuenth. As much reason is this, that as Christ reasoneth7 how the Diuorce being a thing brought in vponupon occasion, did not therefore bind the conscience of the Iewes because from the beginning it was not so, which was as much, as if he should say or insinuate by the contrary, whatsoeuer was from the beginning it bindeth the conscience. So we say of the Sabbath, that it being from the beginning, not onelyonly printed in the breast of Adam, but also sounded in his eares, must therefore binde the conscience.