The Sum of Christian Religion 2, Part 3 · Subpart 6
OF THE SABBOTH. The chiefe Queſtions.
1 How manifold the ſabboth is.
2 The cauſes for which the ſabboth was inſtituted.
3 How the ſabboth is ſanctified, or kept holy.
4 How the ſabboth is broken or prophaned.
5 How the ſabboth belongeth vntounto vsus.
1 HOW MANIFOLD THE SABBOTH IS.
THE ſabboth ſignifieth a quietneſſe, or reſt, or ceaſing from labours. 1. Becauſe god reſted on that daie, namely, from making any new or moe kindes of creatures, though not from preſeruing of the ſame which he had made, or from continuing the generation of the ſingulars of eueryevery kind. 2. Becauſe the ſabboth is an image of the ſpiritual reſt to come. 3. Becauſe wee alſo and our families, and our cattel are to reſt and ceaſe from our woorkes on that daie; not from al woorkes, but from houſhold and ciuil works, and from others of the like kind, that god may then ſhew and exerciſe in vsus his works. And this concerning the name of the ſabboth.
Furthermore, the ſabboth is of two ſorts: Internal, and external. The Jnternal, or Moral or ſpiritual, is the ſtudie of the knowledge of God and his works, of auoiding ſinnes and of worſhipping God by confeſſion and obedience. To be ſhort; The ſpiritual ſabboth, or ſpiritual reſt is a ceaſing from ſinnes, and an exerciſing of the workes of God. This ſabboth, although it bee continuall & perpetual with the godly, yet is it begun in them in this life, and is called the ſabboth, both becauſe this is that true reſt from labours & miſeries, and the conſecration of vsus to gods worſhip, and alſo becauſe it was in times paſt ſignified by the ceremonial ſabboth. And this ſpritual Sabboth ſhall be perfectly & perpetuallie continued in the life to come, wherein is a perpetual worſhipping & magnifieng of God, al thoſe labours being left and ſurceaſed, wherein wee are now buſied and occupied. The external or ceremonial ſabboth is a certaine time ordained and inſtituted by god in the church, dedicated to a ceaſing from workes and labours, and giuen to the miniſterie of gods word, & to the adminiſtration of the ſacraments, or to the external publick worſhip of god. This ceremonial ſabboth was neceſſary, in the old Teſtament, to be the ſeuenth day, & that on that day (as alſo on other holy daies) the Leuitical ceremonies ſhould be obſerued. This ſelfeſame ceremoniall ſabboth is a thing Indifferent in the Newe Teſtament.
This Externall ſabboth is alſo of two ſortes: Immediate, and Mediate. Immediate is that which was immediatelie inſtituted by god himſelfe: & this was diuerſly takē in the old Teſtament. Namely, 1. It ſignified daies, as eueryevery ſeuenth day which was in a more peculiar ſenſe called the ſabboth, both in reſpect of Gods reſt from the creation of the worlde, and in reſpect of that reſt which was commanded the people of God to bee kept on that day. It ſignified alſo other feſtiual daies wherein the people were to reſt, as on the ſeuenth day. So it is the firſt day of the Paſchal feaſt called the ſabboth, Leuit. 23 and in the ſame place the feaſt of Trumpets is called a ſabboth; likewiſe, the feaſt of Tabernacles. 2 It ſignified alſo the whole ſeuen daies, or, the whole weeke was called, by the name of the chiefe day, the ſabboth. Matth 28. Now in the end of the ſabboth, when the firſt daie of the ſabboth, that is, of the weeke, began to dawne. 3. It was taken for euerie ſeuenth yeare, wherein the Iewes were commaunded to intermit the tillage of their fieldes. The commaundement is giuen them, in Leuit. 25 4 26.35. And hereof alſo the whole ſeuen yeares were called ſabbothes. Leuit. 25.8. Thou ſhalt number ſeuen ſabbothes of yeares vntounto thee, euen ſeuen times ſeuen yeares. The Mediate externall Sabboth is that, which God dooth mediatelie conſtitute by his church, ſuch as is in the New Teſtament the firſt day of the weeke, to wit ſundaie, or rather The Lords daie, which was inſtituted for the ſeuenth day, or ſabboth day, in reſpect of Chriſts reſurrection.
2 The cauſes for which the ſabboth daie was inſtituted.
THE final cauſes or endes for which the ſabboth daie was inſtituted are theſe. 1. The publique ſeruice and worſhip of god in the church, exerciſe of praiers, confeſſion & obedience, in which conſiſteth the ſtudy of the knowledge of GOD, of good woorkes, and thankfulnes. God will, and therefore doth hee eſpecially ordaine the ſabboth, that hee bee worſhipped and inuocated of vsus in this life, not only priuately, but alſo by the publique voice of the Church. 2. The mainteinance and preſeruation of the miniſterie of the church, which is an office and function inſtituted by God to teach and inſtruct the Church concerning God and his will, out of the word of God deliuered by the Prophets and Apoſtles, and to adminiſter the ſacramentes according to Gods holy inſtitution. This is not the leaſt end, for which the ſabboth was ordained. For this ordinaunce and publique preaching of the doctrine being ioined with praier and thankeſ-giuing, and with the vſe of holy rites, is a publique exerciſe ſtirring and cheriſhing faith and repentaunce. 3. It was inſtituted, that it might be in the old teſtament a type ſignifieng the ſpirituall and euerlaſting ſabboth. Ezech. 20.12. Moreouer J gaue them alſo my ſabbothes to bee a ſigne betweene mee and them, that they might know that J am the Lord, that ſanctifie them. 4. It was inſtituted for a circumſtaunce of the ſeuenth daie, that namely the ſeuenth day might aduertiſe mē of the creatiō of the world, of the ordering and menaging of things to be done, and of that meditation which they are to vſe in conſidering gods workes which hee in ſixe daies created and accompliſhed. 5. That on that daie the works of charitie, bountifulneſſe, and liberalitie ſhould be exerciſed. 6. For the bodilie reſt both of men and beaſtes, but of beaſtes in reſpect of man. 7. That men ſhould prouoke one another by their example to godlineſse and to the praiſing and honouring of god. Pſ. 22.22. J wil declare thy Name vntounto my brethren; in the middeſt of the congregation wil I praiſe thee. 8. That the church maie be ſeen and heard among men, and be diſcerned frō the other blaſphemous & idolatrous multitude of men, and that they maie ioine themſelues thereto, who are as yet ſeparated from it. So was in the old Teſtament alſo the ſabboth a marke diſtinguiſhing the people of Iſrael from all other nations.
3 How the ſabboth is ſanctified or kept holy.
THE works which are to be done on the ſabboth daie, or the partes of the ſanctifieng of the ſabboth day are comprehended in the word Sanctifieng, which parts we will briefly expound.
The partes then of the ſanctifieng of the ſabboth are, 1. Rightly and truly to teach and inſtruct the church concerning god, and his wil. The teaching which is here commanded is of another kinde from that, which was mentioned in the third commaundement. For there it belongeth to eueryevery priuate perſon to teach: heere the function of teaching is enioined as proper vntounto certaine perſons, and that vntounto ſuch perſons as beeing furniſhed from aboue with neceſſary giftes are lawfully called by the church vntounto this function; and vntounto them is it enioined in this commandement, that they propound and deliuer found doctrin to al men, both in publick aſſemblies, and in priuate inſtruction.
2 Rightlie to adminiſter the ſacraments according to Gods diuine inſtitution. This likewiſe muſt bee perfourmed by the miniſters of the Church lawfullie called to diſcharge this function. And as the doctrine, ſo alſo this adminiſtration of the ſacraments is not tied to certaine daies, but it ſufficeth if the adminiſtration be publique, and be done by the miniſters, (who beare a publique perſon, and repreſent in the miniſtery the perſon of god himſelf talking with men) and if alſo in the aſſemblies of the Church thoſe thinges be done by thē, which god hath tied & annexed vntounto the miniſters. So circūciſion was adminiſtred on any day, which fel out to be the eighth frō the Infants natiuity. So Baptiſm alſo may be adminiſtred at anie time, Act. 8. & 10. But the adminiſtration of the ſacraments ought chieflie to be exerciſed on the Sabboth daie. Therefore, Num. 28. & 29. beſides daylie ſacrifices there are certain ſacrifices appointed, which were to be perfourmed on the Sabboth & on feſtiual daies. Furdermore this adminiſtratiō muſt be in publike aſſemblies. For ſo Chriſt alſo inſtituted his ſupper (as which amongſt other ends, muſt be alſo a bōd of church aſſemblies) to be adminiſtred in the aſſembly of the church, bee it great or be it ſmall. Mat. 26. Drinke ye all of this. VntoUnto the right adminiſtration alſo of the ſacraments belongeth the excluding and debarring of thoſe, whom God hath commaunded to be excluded from them. Like as it was not lawful for thoſe that were aliens from the Country and religion of the Iewes, neither for any of the vncircumciſed to eate of the Paſchal Lamb, Exo. 12. So neither ought the church to admit vntounto the Lords ſupper thoſe that are not baptiſed, or thoſe that are baptiſed, but yet are aliens in their Doctrine and manners from Chriſtianity. 1. Cor. 10 & 11.
3 Diligentlie and dailie to frequent the publique aſſemblies of the Church, and there attentiuelie to giuegive eare vntounto the Heauenlie Doctrine plainlie opened and deliuered, and diligentlie to meditate after thereon, and examine it; but eſpecially to ſpend thoſe daies, which are deputed vntounto the miniſtery & ſeruice of God, in reading, meditation, and in diſcourſing of diuine matters. Theſe things are made manifeſt by the nature and neceſſary dependancie of Correlatiues. For if god will hauehave ſome to be teachers, hee will alſo hauehave ſome to be hearers and learners of this Doctrine. And the ſtudy of learning is not without priuate Meditation. Therefore hauehave the men of Beraea their commendation, Acts. 17.11. Thus they receiued the word with all readineſſe, and ſearched the Scriptures dailie, whether thoſe things were ſo. But vntounto them eſpecially is the ſtudy of knowing the Doctrine of god enioyned, who either ſerue or hereafter are to ſerue and miniſter vntounto the Church. 1. Tim. 4.13. GiueGive attendance to reading, to exhortation, and to doctrine. And 1. Tim. 3. and 2. Tim. 2. Paul will hauehave the miniſter of the Church to be fit and able to inſtruct, and to refute the aduerſaries.
4 To vſe the ſacraments according to gods Jnſtitution. So god commaunded the Paſſeouer to be celebrated in a ſolemne aſſemblie of the people, and vntounto other holy daies and ſabbothes he aſſigned certaine ſacrifices. And in like manner god will that, as his Doctrine ſhould bee heard, ſo alſo the right and lawfull vſe of his ſacraments ſhould bee ſeene and behold in the publicke meetings and aſſemblies of the Church: becauſe god will hauehave both theſe to bee markes whereby his Church may be knowen & diſcerned from other ſects and peoples. Againe, as the woord, ſo alſo the ſacraments are an inſtrument or exerciſe to ſtirre and maintaine in vsus faith and godlineſſe. They are alſo a publicke profesſion of our faith and thankefulneſſe towardes God, and a part of Gods publicke worſhip in the Church. Therfore the vſe of them is moſt agreeable and fit for the Sabboth day.
5 Publicke Jnuocation of God, whereby we ioine our confeſſion, thankes-giuing, praiers, & deſires with the Church. For god will be inuocated not only priuately by eueryevery one, but alſo publickely by the whole Church, for his owne glory, & our comfort, that ſo we may the leſſe doubt that God will hear vsus, ſeeing he hath promiſed to heare, not onelyonly vsus, but alſo others, and the whole Church praying for vsus together with vsus. For therefore hath God annexed a ſpeciall promiſe vntounto publicke prayers. Mat. 18.19. If two of you ſhall agree on earth vponupon anie thing, whatſoeuer they ſhal deſire, it ſhal be giuen them of my Father which is in Heauen. For where two or three are gathered together in my name, there am I in the middeſt of them. And giuing of thankes, and praiſe vntounto God, is promiſed vntounto God as a ſpeciall woorſhip, Pſ. 22. Jn the middſt of the congregation will I praiſe thee: And the ſame is commanded, 1. Cor. 14. When thou bleſſeſt with the ſpirite, how ſhal he that occupieth the roome of the vnlearned, ſay Amen, at thy giuing of thankes, ſeeing he knoweth not what thou ſaieſt? And, 1. Tim. 2. I exhort, that firſt of al ſupplications, praiers, interceſsions, and giuing of thankes be made for all men. Now whereas Chriſt elſe where commandeth that when a man praieth, Mat. 6.6.he enter into his chamber, & when he hath ſhut his doore, pray vntounto his Father which is in ſecret: he by theſe words doth not condemne and forbid publicke praiers, but hypocriſie and oſtentation, and fained godlineſſe: which the woordes teſtifie that goe before. When thou praieſt, be not as the Hypocrits. Now hypocriſie is a faigning and an oſtentation or ſhew of Godlineſſe. We are here furder to obſerue, that in this commandement is preſcribed the publicke inuocation of the Church, but that which was in the former commaundement preſcribed, is the priuate inuocatiō, which concerneth eueryevery particular man.
6 To beſtowe almes, that is, to performe the duties of louelove and charity, thereby to ſanctifie the Sabboth, in ſhewing our obedience, which wee yeelde vntounto the Doctrine. Hither appertaineth the ſermon of Chriſt concerning the ſabboth, wherein he declareth againſt the Iewes whether it be lawfull to doe good on the ſabboth daie. And whereas God will hauehave this Sabboth to be kept all our life time, yet will he hauehave examples and teſtimonies thereof to bee ſhewed eſpecially on the externall or ceremoniall Sabboth day, that is, at thoſe times which are allotted to the teaching and learning of Gods worde. For if neither at that time any man ſhewe his deſire of obaying God, when Gods Doctrine ſoundeth in his eares, and when God willeth vsus, ſurceaſing & omitting all other cares, to meditate on Godlineſſe & amendment of life; he giueth a token that he will farre leſſe doe it at an other time. Therefore hath it beene alwaies the cuſtome in the Church, to beſtowe almes on the Sabboth day, and to performe the workes of charity towardes thoſe that are in want. Nehem 8.10. Send part vntounto them, for whom none is prepared, for this daie is holie vntounto our Lord.
7 The honour of the miniſterie of the Church, or our obedience towardes the whole miniſterie in life, and manners; and this is the morall Sabboth. Nowe that obedience towardes the miniſtery comprehendeth many things, Firſt, reuerence, that is, an acknowledging of Gods order and will in the ordeining and maintaining of the Miniſtery, and in the gathering of his Church by it: that is, a declaration both in woords and deeds of this our acknowledgement & iudgement of the Miniſtery. 1. Cor. 4.7. Let a man ſo thinke of vsus, as of the Miniſters of chriſt, and diſpoſers of the ſecrets of God, Secondly, louelove, whereby wee gladly both frequent diuine aſſemblies, and heare & learn the Doctrine of the church, and wiſh well vntounto the faithfull Miniſters of the Church, not onelyonly in reſpect of that duty of charity which we owe, but alſo in reſpect of the miniſterie, which they diſcharge. Pſal. 84. How amiable are thy Tabernacles? My ſoule longeth, yea & fainteth for the courts of the Lord. Thirdly, obedience in thoſe thinges which are belonging vntounto the Miniſterie. Hither belong the workes of louelove towards God and our neighbour, euen the whole life of a Chriſtian, which is that ſpirituall or morall Sabboth. For to hold and celebrate that ſpiritual Sabboth, is, in the direction and ordering of our life to obey the voice of God, ſpeaking by the miniſterie of the Church. For God will therefore hauehave the true doctrine to be learned of vsus, that we may obey it, Iam. 1. Bee yee doers of the woord, and not hearers onelie, deceiuing your owne ſelues. Fourthly, Thankefulneſſe, that is, ſuch duties as tend to the preſeruation and mainteinance of the miniſtery, Miniſters, and Schooles. For if God will hauehave miniſters to be in his church, he will alſo that eueryevery one according to his ability helpe forwarde and furder the maintenance of the Miniſterie, & Schooles of learning, & doe his endeuor that the miniſters, teachers, & ſchool-maſters be honeſtlie prouided for. Hither appertain Moſes Lawes of the firſt-born, of firſt-fruits, of tithes, & ſuch like offerings, which were alotted to the Prieſts & Leuites by way of ſtipend, whereby they might ſuſtaine their owne life & their houſhould, that ſo they might wholly bee employed in the miniſterie. And albeit the circumſtances of theſe lawes are aboliſhed, yet the generall remaineth for euer; becauſe God wil hauehave his miniſterie to bee maintained to the end of the world. Fiftly & laſtly, Lenitie and moderation in bearing with ſuch infirmities of the miniſters, as doe not enormouſly or manifeſtly corrupt or hinder the miniſtery, & hurt the church by offence. 1. Tim. 5.19. Againſt an Elder receiue none accuſation, but vnderunder two or three witneſſes. Seeing then this is the ſanctifieng & keeping holy of the Sabboth, it followeth that thoſe works muſt needs be contrary to theſe, whereby the Sabboth is broken & prophaned.
6 How the ſabboth is broken or prophaned.
THE ſabboth is prophaned when either it is not at al ſanctified, or is not ſanctified aright, but ſuch works are done as hinder the miniſterie, or are contrarie vntounto thoſe woorks which belong to the ſanctifieng of the ſabboth, and were euen nowe rehearſed. Wherefore the parts of the profaning of the ſabboth ſhal be thoſe, which are oppoſed vntounto the parts of ſanctifieng of the ſabboth. We wil ſhortly propound them on this wiſe.
1 VntoUnto the deliuering and teaching of the doctrine, is oppoſed the omitting, or neglect of teaching; As alſo a corrupting or mai…ing of the doctrine, or a fitting of it vntounto the opinions, affections, luſts, or commodities of the Magiſtrates or others. 2. Corint. 2.17. For we are not as manie which make merchaundize of the word of God: but as of ſincerity, but as of God, in the ſight of God, ſpeak we of Chriſt.
2 VntoUnto the right & due adminiſtration of the Sacraments, is oppoſed an omitting or neglect in the Church of exhortation to the receiuing of the ſacraments: as alſo a corrupt and vnlawful adminiſtration of the ſacramentes, when ſomewhat is either taken from, or added to the ceremonies inſtituted of God, or is altered & chaunged in them, or when ſome are excluded from the Sacramentes, which ſhould be admitted, or are admitted, which ſhould by Gods ordinance be driuen from them, or when the people is not inſtructed concerning the right and lawfull vſe of them.
3 VntoUnto the studie of learning the doctrine, is repugnaunt, 1. A contempt and neglect of the doctrine; that is, either not to afford our preſence in ſacred aſſemblies, when there is no iuſt cauſe to hinder vsus, and to buſie our ſelues in ſuch works on the ſabboth day, as might hauehave been differred; or not to giuegive eare and attendaunce to Sermons and the preaching of Gods woorde, or not to meditate, conſider and examine the doctrine of the Church. 2. Curioſitie, which is a deſire & ſtudy of knowing thoſe things which God hath not reueiled, vnneceſſary, ſtrange, and vaine.
4 VntoUnto the right vſe of the ſacramentes is contrarie, the omitting and contempt thereof: as alſo a profaning of them, when they are not receiued as God hath commaunded, neither by them for whom they were ordained. Likewiſe alſo contrary thereto is all ſuperſtitious vſing of them, when as ſaluation and the grace of God is tied to the obſeruation of the rites and ceremonies, or when they are vſed to ſuch ends as God hath not appointed.
5 VntoUnto publike praiers is oppoſed the neglect of them, & an hypocritical preſence at them, without anie attention and inward deuotion: Likewiſe ſuch reading or praieng as ſerueth not for any edifieng of the Church. 1. Cor. 14.16. When thou bleſſeſt with the ſpirit, how ſhal he that occupieth the roome of the vnlearned, ſaie Amen, at thy giuing of thankes? For he knoweth not what thou ſaieſt. For thou verily giueſt thanks wel; but the other is not edified.
6 To the beſtowing of Almes, is repugnant a neglect of the works of charitie: as when wee doe not according to our power ſuccour the poore that ſtand in need of our help.
7 To the honour of the miniſterie of the church is oppoſed the contempt of the miniſterie: as when either the miniſterie of the Church is aboliſhed or committed to men vnworthy and vnable, or is denied to be the means & inſtrument which God will vſe for the gathering of his Church: likewiſe when the miniſters are reproched, when their doctrin is heard and not obeyed in the ordering of our life, when the works of charity are neglected, when neceſſary mainteinaunce is not allowed the Miniſters, when the defence and protection of them, and other duties of thankefulneſſe are not perfourmed towardes them, when the mainteinance of Schooles and ſtudies and learning is neglected, when the tolerable defectes of the Miniſters are not borne with, and when for ſuch the miniſtery ſuffereth reproch and contumely. In like maner alſo is it againſt the vſe of the whole miniſterie, not onelyonly when ſome one priuately neglecteth or omitteth the vſe of the miniſterie, but alſo when one by his commandement and perſuaſion, or example, or by ſome other hinderance, calleth away his children, family, or any other from the vſe of the miniſtery.
5 How the ſabboth belongeth vntounto vsus.
THE ſeuenth day was euen from the beginning of the world deſigned by God to ſignifie, that men ſhould after the example of God himſelfe reſt from their labours, & … from ſinnes And afterwards in Moſes Lawe this commandement was againe repeated, and then withal was the ceremony of ceaſing from labour on the ſeuenth day ordayned, to be a ſacrament, that is, a ſigne and token of that ſignifieng, whereby god ſignified himſelfe to bee the ſanctifier of his church, that is, to pardon her al her ſins & offences, …o receiue her into fauour, to endue & rule her with his holy ſpirite, for the beginning of newe and euerlaſting life in her in this life, which afterwardes ſhould be accompliſhed & perfected for & by the Meſſias promiſed to the fathers. And this is the reaſon; why the ceremonial ſabboth of the ſeuenth day is now to be aboliſhed; namely, becauſe it was typical admoniſhing the people of their own duty towards god, & of gods benefits towards them, which was to be performed by chriſt: for which ſelfeſame cauſe alſo al the other ſacramentes & ſacrifices, & ceremonies made before & after the Lawe, were aboliſhed by the comming of Chriſt, by whom that was fulfilled which they ſignified.
But although the ceremonial ſabboth is abrogated and diſanulled in the new teſtament; yet the moral ſabboth continueth ſtil, and belongeth vntounto vsus, and euen the verie generall of the ceremoniall ſabboth belongeth vntounto vsus, and dooth ſtill remaine, which is, that ſome time is to be alotted for the miniſterie of the Church. For we muſt euer hauehave ſome day, wherein the word of god may be taught in the Church, and the Sacramentes adminiſtred. But neuertheleſſe we are not reſtrained or tied, to hauehave either ſaturday, or wedneſday, or any other certaine day, & therefore the ſabboth doth not belong vntounto vsus ceremonially in ſpecial and particular, albeit it dooth belong vn- vsus, & ſo to al men, & euer continueth both morallie & ceremonially in general.
Obiections againſt the abrogating of the ceremonial ſabboth.
THE Decalogue is a perpetual Law: The commaundement of the ſabboth is a part of the Decalogue: therefore it is a perpetuall Law, and not to be aboliſhed. Aunſwere. The Decalogue is a perpetual Law; as it is a Moral Law. But the additions, or circumſtances and limitations of the Morall preceptes, annexed by way of ſignification, were to be kept vntil the comming of the Meſſias.
2. The commaundments of the Dacalogue belong vntounto vsus. This is a commaundement of the Decalogue. Therefore it belongeth vntounto vsus. Aunſwere. The commandements of the Decalogue which are Morall belong vntounto vsus. But this commandement is in part ceremonial, & ſo as it is ceremonial, it belongeth not vntounto vsus, albeit the general belong vntounto vsus. The reaſons, why the ceremoniall Lawe belongeth not vntounto vsus, are eſpecially theſe. 1. One part of this Law of ſanctifieng the ſabboth is ceremonial. 2. Paul ſaith Coloſſ. 2.16. Let no man condemne you in reſpect of an holie daie. 3. The Apoſtles themſelues did change the ſabboth. 4. From the end or purpoſe of the Law. It was a type of thinges that were to bee fulfilled by Chriſt, namely of ſanctification; and eueryevery type muſt giuegive place to the thing thereby ſignified. Likewiſe it was a ſeuering or diſtinguiſhing of the Iewes from other nations: but this ſeuering and diſtinction was taken away by chriſt.
3 The Lord ſaith of the ſabboth daie: Jt is a ſigne betweene mee and the children of Jſrael for euer, and an euerlaſting couenaunt. Aunſwere. 1. The ceremonial ſabboth was perpetuall vntil Chriſtes comming, who is the end of ceremonies. 2. The ſabboth is eternal, as concerning the thing ſignified, which is a ceaſing from ſins, and a reſt in God: for in this ſenſe are all the types of the old teſtament eternal; euen the kingdome of Dauid alſo; which yet was to be ouerthrown before the comming of the Meſſias.
4 We grant the Moſaicall ceremonies to be changeable; yet it followeth not thereof, that the Lawes which were made before Moſes time are changeable, in the number whereof alſo is the keeping of the Sabboth daie. Aunſwere. The ceremonies, which were ordained by God before Moſes, are alſo changeable; becauſe they were types of the benefites of the Meſſias to come, and therefore are by his comming aboliſhed, as circumciſion which was giuen vntounto Abraham, as alſo the ſacrifices which were preſcribed vntounto our firſt Parents.
5 The lawes which were giuen of God before the fall, are not types of the benefites of the Meſſias, and binde all mankind for euer: for then was not giuen as yet the promiſe of the Meſſias, and there was one and the ſame condition of all mankind: But the Sabboth of the ſeuenth daie was ordained by God, aſſoone as the creation of the world was finiſhed, before the fall of mankinde. Therefore it is vniuerſal and perpetual. Aunſwere. The Maior propoſition is true concerning the morall lawe, the notions whereof were imprinted in mans minde at the firſt creation: but it is not true, as touching the ceremonie or obſeruing of the ſeuenth day, as which after the fall was made a type of the benefites of the Meſſias in the Moſaicall lawe, & therfore in like maner as other ceremonies which were either then, or before inſtituted, it became ſubiect to mutation & change by the comming of the Meſſias. For god would not hauehave the ſhadowes of thinges to continue or remaine, the thinges themſelues being once come and exhibited. Wherefore albeit we graunt that the exerciſes of diuine woorſhip were to hauehave beene kept on the ſeuenth day according to the commaundement & preſcript of the Decalogue, as well if men had neuer ſinned, as nowe after they ſinned: yet notwithſtanding ſeeing god hath enrolled this ceremonie amongeſt the ſhadowes of the Meſſias to come, he hath, by this new law enacted by Moſes, made it changeable together with other ceremonies.
6 The cauſe of a law beeing perpetual doth make the lawe it ſelfe alſo perpetual. The memorie and celebration of the creation, and the meditation on the works of God is a perpetual cauſe of the Sabboth. Therefore the Sabboth is perpetual. Aunſwere. A law is made perpetuall or vnchaungeable by reaſon of an vnchangeable cauſe, that is, if that cauſe it & doe neceſſarily or perpetually require this lawe as an effect or meane: but not, if at other times, that ende may bee there come vntounto by other meanes, or if the Law-giuer may as wel obtaine the ſame ende by another Law. In like maner, ſeeing alſo, this Lawe of ſanctifieng the Sabboth of the ſeuenth day being repealed & aboliſhed, we may neuertheles godlily & holily by other means meditate on gods works, it foloweth not that this law of the ceremonial Sabboth is perpetual, although the memorie & celebration of Gods creation & workes ought to be perpetual; and therefore hath the Church by common conſent according to Chriſtian libertie well chaunged this ceremonie of obſeruing the ſeuenth day being taken away by Chriſt, & hath ſubſtituted in the place of the ſeuenth day the firſt day of the weeke; yet ſo, that there is obſerued no difference of daies, which is vtterly forbid in the Church, ſeeing one day is not holier than another: Wherefore alſo great difference is there betweene the Chriſtian obſeruing of the Lords day, and the Iewiſh obſeruing of the ſeuenth daie. For, 1 It was not lawfull for the Iewes to change the ſaboth, or to omit it, as being a part of ceremoniall woorſhip. The chriſtian church retaining ſtill her libertie alotteth the firſt day vntounto the Miniſterie, without adioyning any opinion of neceſsitie, or woorſhip. 2 The olde ceremoniall Sabboth was a type of things to be fulfilled in the new Teſtament by chriſts but in the new Teſtament that ſignification ceaſeth, and there is had regard onlie of order and comelineſſe, without which there could be either no miniſterie, or at at leaſt-wiſe no well ordered miniſterie in the church.