Commentary on Genesis and Exodus, Theological treatise · Commandment 3

Commentary on Genesis and Exodus · Theological treatise · Commandment 3

p. 300Upon the fourth Commandement.

1. Questions discussed.

QUEST. I. Of the order of the fourth Commandement, why it is put after the other.

8. REmember the Sabbath day, &c. 1. Remotis impedimentis vèra religionis, &c. The impediments of religion being removed in the former Commandements, as idolatry and prophanenesse, or irreverence of the name of God: this precept followeth, Per quod homines in vera religione fundar…tur: By which men should be grounded in true religion. Thom. 2.2. quaest. 122. art. 4. in Cor. Prius enim sunt removenda impedimenta alicujus rei instituendae, &c. For first the impediments of a thing to be instituted, must be removed, before the thing can be instituted. Lyran. 2. And this is the cause, as Cyril noteth, why the other Commandements before going, are propounded negatively, but this affirmatively: Quia ad act…m statim eos impell…: Because he presently draweth them here, unto the act and execution. Cyril. lib. 4. in Ioah. cap. 51. In the other Commandements, first they are commanded to take away the impediments, before the precept could be acted.

QUEST. II. Why it is said only in this Commandement, Remember, &c.

3. IN the other Commandements, they were taught, Deum primò venerari corde, deinde ore: First to worship God in heart, then in mouth: now it followeth here, that we should worship him, opere. indeed. Thom. Remember. 1. Whereas Deut. 5. Moses rehearseth this Commandement thus: Keepe the Sabbath day, that thou sanctifie it: but here he saith, Remember the Sabbath day, R. Salomon hath this conceit, that both of these sentences were pronounced at once, by a double sound of the trumpe, which sounded forth the Commandements: which is a fansie without any ground: there Moses as the lawgiver, doth not tie himselfe to the very same words, keeping the sense. Ex Tostat. 2. This memento, remember, some thinke is not referred to the Sabbath day, but to the reason of the institution of the Sabbath, taken from the creation: this law therefore sendeth us backe, to call to minde the creation of the world, and how the Lord rested upon the seventh day, after that in six dayes he had finished all the workes of the creation. Tostat. So also Thomas, Ponitur ut rememorationum beneficii praeteriti: It is put as a remembrance of a benefit past. But the connexion of the words sheweth, that Remember, is to be referred to the Sabbath day it selfe. 3. Some will have this, Remember, to bee applied to the things to come, shadowed forth in the Sabbath: Memento dicit de Sabbato, quia quae umbra depingebantur, ut futura speculari debebant: He saith of the Sabbath, remember, because they ought to behold the things to come, which were described under the shadow. Cyril. ibid. But this remembrance is to this end, as the words of the law shew, to sanctifie the Sabbath. 4. R. Salomon thus understandeth it, that if they had any precious garments, or any other thing of price; they should remember to keepe them till the Sabbath. Lyran. But the Sabbath is not sanctified by the putting on of costly garments. 5. Cajetanus giveth this interpretation, Vt intelligamus rationem praecept… esse recordationem, &c. that we should understand, that in remembrance consisteth the reason of the precept: that the rest from the outward workes, is not pleasing to God, Nisi ratione memoriae, nisi ratione interni cultus: But in regard of the memory and inward worship: But although the sanctifying of the Sabbath specially consist in the internall worship, yet it is not so well gathered out of this word. 6. Therefore, this rather is the meaning, Remember, that is, Inprimis memoria tenendum esse, the keeping of the Sabbath, as a speciall thing, is to bee remembred. Galas. And to this end is it so said, because a man being hindered by the six dayes workes, will hardly dispatch all to keepe the Sabbath, unlesse he remember it, and cast aforehand for it. Oleaster. As also they are bid to remember it, because of old this day had beene sanctified before by the Lord, and accordingly observed by the people of Go….

QUEST. III. Why the Lord thought good to appoint a day of rest, and that upon the seventh day.

THe Sabbath day. 1. Some Jewes are of opinion, that the Sabbath being the seventh day, was appointed to be kept holy, because it is Saturnes day, which is evill and unluckie to begin any worke in: but this is a Heathenish superstition, to seeme to worship those things for feare, that are thought to hurt: a… Tullius Hostilius, the third King of the Romanes made the Quartane, and Tim…r, Pallor, Feare, and Palenesse Goddesses. The Lord taught his people otherwise, that they should not be afraid of the starres of p. 301heaven, nor to worship those things, which God had given for the service of men, Deut. 4.19. Tostat. 2. The speciall reason therefore, why the seventh day was kept holy, was grounded upon the Lords example, that rested upon the seventh day, after the works of the creation were finished. 3. But that a day of rest was necessary to be appointed for the people of God, divers reasons may be yeelded: 1. This day was appointed and given, ad destructionem erroris, for the destruction of error: because the Lord did foresee, that divers in the world would make question, of the beginning and creation thereof: as they, 2 Pet. 3. which say, Where is the promise of his comming: for convincing their error, the Lord commanded this day to be kept, as a monument of the creation. 2. Datum fuit ad instructionem fidei redemptionis: it was given to instruct in the faith of our redemption: to signifie that Christs flesh should rest in the grave: according to that saying in the 16. Psalme, My flesh shall rest in hope. 3. Datum fuit ad figurandum veritatem promissionis: it was given to prefigure the truth of the promise: both in our spirituall rest from sinne, Corpus à peccatorum jug… requiescere facientis: Causing our body to rest from the yoake, and servitud… of sinne: Damascen. lib. 4. de orthodox. fid. cap. 24. as also in our everlasting rest in the Kingdome of God: Futuram sanctorum requ…em hinc significans: Signifying hereby the rest of the Saints to come. Cyril. in Ioan. lib. 4. c. 51. And we looke for rest from three things, A laboribus hujus vita, à tentationum concussione, à diaboli servitute: From the labours of this life, from the trouble of tentation, from the service of the Devill. Thomas. 4. It was ordained, ad inflammationem amoris, to inflame our love, that being free from worldly labours, we might better attend upon God. 5. Datum fuit ad opera pietatis, it was given for the works of pietie: for otherwise some would be so covetous, that they would never leave working for gaine. Thom. in opuscul. 6. Vt quiet… repararentur corpora, That the bodies should be refreshed by this rest: For some through their insatiable greedinesse, could scarse have afforded any rest unto themselves, especially unto them, which were at the command of others, as children and servants. Simler.

QUEST. IV. Whether the precept of keeping the Sabbath were altogether ceremoniall.

1. SOme were of opinion, that the Sabbath was onelyonly temporary, that did bind the Jewes for a time thinking that the ancient Patriarks, as Adam, Evah, Noe, kept no Sabbath. Tertullian. Which is not true of the observation of the Sabbath in generall: seeing it was sanctified by the Lord himselfe, immediately after the creation, which the Patriarks were not ignorant of: but onelyonly of that strict, exact, and rigorous observing the Sabbath, which indeed was onelyonly enjoyned the Jewes. Simler. 2. Other seeme to be of opinion, that the Sabbath was altogether ceremoniall, and that Christians therefore are not now bound unto the observation of dayes, as the Apostle for this rebuketh the Galathians: Yee observe dayes and m…neths, times and yeares, Galath 4.10. Thus the Anabaptists object. But if this precept were altogether ceremoniall, it could be no part of the Morall law: and seeing the Israelites were charged to keepe other festivals also, as well as the Sabbath, as the feast of the Passeover, of Pentecost, and of Tabernacles, with others, whereof no mention is made in the Morall law, but onelyonly of the Sabbath: it is evident that the Lord himselfe did make a manifest difference betweene that, and all other festivals: neither is the keeping of the Lords day now, an observing of dayes: seeing Christians doe celebrate this day, without any opinion of holinesse or necessitie tied unto the day, as the Jewes kept their Sabbath. But this error of the Anabaptists shall be confuted more at large afterward, among the places of controversie. 3. Wherefore this precept is partly morall, partly ceremoniall: as to have some set time to attend the service of God, it is morall and naturall: Secundùm dictamen rationis naturalis aliquod tempus deputat homo: Man according to the device of naturall reason, will appoint some time for Gods service. Thomas. For all nations in the world: unlesse they bee these inhumane and savage people, which inhabite in the extreme and remote parts of the world: as the Garamants, and Anthropophagi, Men-eaters, which dwell toward the South pole; and they which inhabite the Islands Orcades, and other remote regions toward the North: all other nations of any humanitie and civilitie, did spend much time in the worship of their gods. Tostat. But it is legall or ceremoniall, in that some speciall day, is prescribed and set apart for the service of God: In quantum speciale tempus determinatur, in signum creationis: in that a speciall time is determined, in signe of the creation, it is ceremoniall. Thom. And in this manner, the Jewes onelyonly kept the Sabbath upon the seventh day, and no other nations beside: and therefore Seneca derided the Jewes, as though they did Septimam partem …tatis inutiliter amittere: Lose the seventh part of their age, without any profit: Lib. de art… amandi.because they rested every seventh day unto the Lord: and Ovid calleth the Jew, virum septimum, the seventh man, because hee kept the seventh day. Tostat.

QUEST. V. To observe one day of seven unto the Lord, is Morall.

BUt this must be added further, that the prescribing of some certaine day for the service of God, is not ceremoniall, as Thomas before seemeth to affirme: but the speciall limitation of the seventh day: the prescription and taxation of which day precisely, is now abrogated; yet so as that still, one day of seven must be kept still. This then may be safely affirmed: that to keepe one day of seven holy unto the Lord, is morall, and not ceremoniall: and although the precise rest of the seventh day, which was enjoyned the Jewes, be now abrogated by the libertie of the Gospell, (because it was a type of our rest in Christ, and the bodie being come, the shadow ceaseth:) yet Christians are bound to observe one day of seven: for the reason annexed to this Commandement, taken from the example of God, which rested on the seventh day, serveth not onelyonly for the ceremonie of the seventh day, but is also morall, to put us in minde of the creation of the world, made in six dayes: and beside, in regard of the benefit of the creatures, which after six dayes labour, are to rest the seventh: the rule of the Creator, in this morall equitie is to be followed, not p. 302to exceed that time, in affording rest unto the creature that laboureth: Novit Dominus mensuram virium creaturae, for God best knoweth the measure of the strength of the creature. Lippom. and hath appointed the time of rest for the same accordingly. Yet somewhat more fully to explaine this matter: there are some things, which are simply morall, and simply ceremoniall: some things are of a mixt kinde, as being partly morall, partly ceremoniall: simply morall, are those things, which are grounded upon the judgement of naturall reason: as to appoint some time for the service of God, is simply morall, as is shewed before: all nations through the world agree herein, that a time must be set apart for the Lord: but precisely to appoint the seventh day, more than any other of the weeke, is simply ceremoniall: Quia non habet fundamentum à ratione, sed à sola voluntate condentis legem, &c. Because it is not founded upon reason, but upon the will of the law maker. Tostat. But to appoint one day of seven, and that day wholly for the space of 24. houres to consecrate unto Gods service, and therein to abstaine from all kinde of works: these things are not purely or simply ceremoniall, but partly morall, as grounded upon the judgement of reason, though not totally, and wholly: for the first, if above one day in seven should be kept perpetually holy, gravamen esset laborantibus toties vacare, it would bee burdensome to those that labour to rest so often; and if but one day in a fortnight or monethmonth should be appointed, Oblivisceremur Dei per desuetudinem cultus ipsius, By discontinuing of the worship of God, we should grow to be forgetfull of him: it standeth therefore with reason, that one day of seven should be celebrated to the Lord. Likewise that the whole day should be consecrated to that end, though there be somewhat ceremoniall in it, yet it is grounded also upon reason, because the service of God requireth great attention: Et non est rationabile opus Dei facere negligenter, And it is not reasonable to doe the worke of God negligently: for if but two or three houres in the day were appointed, all could not so well prepare themselves for Gods service, as now, the whole day being set apart. And for the third, the cessation or resting from all kind of worke, it hath this reason: because the minde being occupied in other affaires, could not be so free for God; and therefore abstinence from all servile works is enjoyned, Vt sic liberum esset nos tota die vacare Deo, si vellemus: That so it might bee free for us to acted upon God the whole day, if wee would. Now then those things, which in the Sabbath were meerely ceremoniall are abolished, but the other remaine, which are not purely and simply ceremoniall. Tostat. quaest. 12.

QUEST. VI. What things in the Sabbath were ceremoniall, what morall.

NOw then it may appeare, what things in the Sabbath were ceremoniall, what morall, what mysticall.

1. These things in the Jewish observation of the Sabbath were ceremoniall: 1. The prescript of the day, seventh day. 2. The manner of keeping it, with sacrifices, oblations, and other rites. 3. The strict prohibition of all kinde of works, even concerning their meat, as in gathering, and preparing of Manna, Exod. 16. yea it was not lawfull upon that day to kindle a fire, Exod. 35.3. and that under paine of death: as he that gathered sticks was stoned, Numb. 15. 4. The Sabbath was a shadow of our spirituall rest in Christ, and of Christs rest in the grave. In all these respects was the Sabbath ceremoniall, and bindeth us not now.

2. These things also in the Sabbath are morall, and perpetuall: 1. The rest, and relaxation of the creatures from their ordinary labour: which was not the chiefe and principall, but accidentalis finis, the accidentall end of keeping the Sabbath, that they might better attend upon the service of God: Calvin. 2. The Sabbath was instituted specially for the service of God: for the remembrance of his benefits, the setting forth of his praise; the meditating upon his works: as the creation of the world, the redemption, the resurrection of Christ. Simler. 3. Conservatio Ecclesiastici ministerii: The conservation of the Ecclesiasticall ministry, was not the least or last end of the Sabbath: that there should be in the Church ordained and so preserved, Pastors and Doctors, who should divide the word of God aright, instruct the people, and exhort them to repentance. Bastingius, Vrsinus.

3. The Sabbath also as it was unto the Israelites typicall and ceremoniall, in shadowing forth, first Christs rest in the grave, and our spirituall rest in him: Marbach. so now it is mysticall, in shewing our spirituall rest and cessation from the works of sinne, as the Prophet applieth it, Isai. 58.14. teaching us how to keepe the Sabbath, in not doing our owne wayes, nor seeking our owne will: it is also Symbolicall, in being a pledge unto us of our everlasting rest in the Kingdome of God: as the Apostle sheweth, Heb. 4.9. There remaineth then a rest to the people of God. Simler.

4. Thomas maketh the Sabbath ceremoniall in these foure respects: First, in the determination of the day. Secondly, in the allegoricall signification, as it was signum quiet is Christi in sepulchro, a signe of Christs rest in the grave. Thirdly, in the morall sense, prou… significat cessationem ob omni actu peccati, as it signifieth cessation from every act of sinne. Fourthly, in the anagogicall signification, ut praefigurabat quietem, &c. as it prefigured our rest in the Kingdome of heaven. So Thomas 2. 2. qu. 122. artic. 4. But I rather with Vrsinus take this spirituall Sabbath, which is begun in this life, in ceasing from the works of sinne, and perfited in the next, to belong unto the morall and internall part of the Sabbath, than to the externall and ceremoniall: the two first indeed are ceremoniall in the Sabbath: the other are not properly ceremoniall, seeing they are perpetuall, but morall rather, spirituall and mysticall.

The difference betweene the Sabbath of the Jewes and Christians.5. So then by this which hath beene said, it is easie to make a difference betweene our Lords day, and the Jewish Sabbath: 1. In that we are not tied to the necessary prescript of the day. 2. And have more liberty and freedome in the rest. 3. And their Sabbath was a type and figure of those things, which are now fulfilled and accomplished in Christ. Bastingius.

p. 303QUEST. VII. What it is to sanctifie the Sabbath day.

TO sanctifie it. 1. God is said to sanctifie the seventh day one way, and man another: God by instituting that day and consecrating it unto his service: man by referring it unto the use and end appointed of God. Vrsin. 2. Neither is God said so to sanctifie it, as though this day had any speciall kinde of holinesse in it selfe affixed to it, but in regard of the use, because it was consecrated and set apart for holy duties. Simler. 3. And this sanctifying signifieth two things, both a separating of this day from other prophane and common dayes, and the speciall addicting and appropriating of the same to the service of God. 4. And it is not referred onelyonly to the day, sed ad ipsos homines, &c. but to the men themselves, that they should be sanctified, and prepared for the service of God, Gallas. 5. They then are deceived, which thinke they doe sanctifie this day onelyonly in the corporall rest, and that they have done the dutie here required by abstinence from labour: for the day must be sanctified, that is, consecrate to the service of God: Deus non curat principaliter de quiete corporum; God principally doth not take care for the rest of the bodie: sed curat de cultu suo: but he taketh care for his service: the bodily rest is commanded to no other end, than as it is an helpe to the setting forth of Gods worship. Tostat. qu. 13.

QUEST. VIII. Of the labouring six dayes, whether it be a Commandement.

Vers. 9. SIx dayes shalt thou labour. 1. In the Hebrew it is, Six dayes shalt thou serve, and it seemeth to have speciall reference unto the servant, that hee should dispatch all his masters worke in six dayes, and deferre none unto the seventh: the other clause, and doe all thy worke, concerneth the master himselfe, and those which were free: for the servant did not his owne worke, but his masters: but the master and the free man did his owne worke, Oleast. 2. God here enjoyneth not to labour six dayes, as though it were not lawfull upon any occasion to rest upon the weeke dayes: sed ipsa facilitate ad parendum invitat: but he doth perswade to obedience, by the easinesse of the precept, Calvin. 3. And hereby the Lord sheweth how liberally he dealeth with us, that whereas wee ought to spend every day in his service, yet he leaveth unto us six dayes for our affaires, and reserveth the seventh onelyonly to himselfe, Basting. 4. And yet further God so giveth unto us six dayes to worke in, as that the private worship of God be not neglected, in prayer, and hearing of his word, as occasion serveth: but the seventh day is set apart for his publike service in such sort, as that then all other affaires must give place unto it, Vrsin. 5. Three reasons then are specially used to move unto the obedience of this Commandement: one is from the end, because it is to be kept holy to the glory of God: another from Gods example: which two reasons are mentioned afterward: and here is propounded foreign, the easinesse of the precept: that seeing wee have libertie to worke six dayes, we may the better rest upon the seventh, Pelargus.

QUEST. IX. What works were permitted to be done upon the Sabbath.

Vers. 10. THou shalt not doe any worke. 1. We must observe that there was a great difference among the Jewes in the observation of their festivall dayes. For the Sabbath was more strictly kept than the rest: therein they were forbidden to prepare or dresse that which they should eat, Exod. 16.23. or to kindle a fire, Exod. 35.3. In the other solemne dayes, as in the first day of the Pasch, those works are excepted, which were about their meat, chap. 12.16. onelyonly they are restrained from all servile worke, Levit. 23.7. And the reason hereof was, because the Sabbath was a speciall figure and type of our spirituall rest in Christ: and figures are most exactly to bee kept, for the more lively shadowing forth of that which was prefigured. And therefore we have now more libertie in keeping of the Lords day: wherein it is lawfull to provide for our food, and to doe other necessary things; because the figure and shadow is past, and the bodie come, Tostat. qu. 13.

2. Notwithstanding the strict injunction of bodily rest, certaine works it was lawfull for the Jewes to doe even under the law; much more for us now: as first, works of necessitie, qua non p…terant bene differri, neque anticipari, which could neither conveniently bee deferred, nor yet prevented: Lyran. Of this kinde is necessary defence against the invasion of the enemies: as Mattathias resolved to fight against the enemie upon the Sabbath day, lest they should have beene put to the sword, as their brethren had beene before, 1 Maccab. 2.40. So Ioshua with his companie compassed the walles of Jericho seven dayes together, of the which number the Sabbath was one: it was also lawfull for them on the Sabbath to lead their oxe or asse to water, Luk. 13.15. and if their beasts were fallen into the pit, to helpe them out, Luk. 14.5. And as it was lawfull to save their cattell, so also their other substance: as if an house were set on fire, to quench it: if their corne were like to be lost in the field, to preserve it. They might also in case of necessitie seeke for their food upon the Sabbath: as the Apostles rubbed the eares of corne, Matth. 12. Secondly, it was lawfull to exercise works of merciemercy and charitie upon this day, as to visit the sicke, to cure and heale the diseased: as our Saviour healed the woman, that had beene bowed together, upon the Sabbath, Luk. 13.11. And at another time hee recovered a lame man upon the Sabbath day, and bid him take up his bed and walke, Ioh. 5.8. Thirdly, works tending to pietie were not inhibited upon that day: as the Priests did offer sacrifice, and doe other bodily works that belonged thereunto: and therefore they are said to breake the Sabbath, and yet were blamelesse, Matth. 12.5. not that indeed the Sabbath day was broken by them, but this is spoken in respect of the vulgar opinion, that thought the Sabbath violated, if any necessarie worke were done therein, Tostat. qu. 14.

p. 304QUEST. X. Why the children, servants, and cattell are commanded to rest.

Vers. 10. THou, nor thy sonne, nor thy daughter, &c. 1. The father of every house must not onelyonly provide that himselfe keepe a Sabbath unto the Lord, but hee must have a care of those which are under his charge, as of his sonnes and daughters, then of his servants, whom he is bound to instruct in the wayes of the Lord. 2. But the case is divers, where the servant is of the same profession, and where he is not: for if he be of the same religion, the master is to instruct him, and to see he keepe the Lords Sabbaths: if he be of another profession, as a Jew or Saracen, now the servant is to be considered as a thing appertaining to the master, and so he is to keepe the Sabbath, though non propter se, not of conscience in respect of himselfe, yet propter Dominum, because of his master, who cannot observe the Sabbath quietly, seeing his servant to breake it in his sight: and so for the same cause the precept is given in the next place concerning the rest of the cattell. 3. The beast also is to rest for these causes: first, that merciemercy and compassion should be extended even unto the dumbe creature, that it may sometime be spared, and have some respite from labour. Secondly, because the beast cannot be employed, but man also thereby is constrained to worke also, and so to violate the Sabbath, in taking care for his beast. Thirdly, that by the fight of the cattell resting from their labour, man also might be put in minde of his dutie, to keepe the Lords rest: like as for the same cause, in publike fasts the beasts were enjoyned abstinence, that men seeing them in their kinde to mourne, might be stirred up unto griefe and sorrow, Simler. 4. But whereas mention is made onelyonly of the sonne and daughter, man servant, and maid servant, and not of such women as were married; the wife therefore must be comprehended under this word, thou: because the Matrone of the house is in some sort joyned with the father of the house in the administration of the familie, Tostat. qu. 14. 5. Cajetane also here giveth this note: Quod nulla fuit mentio pastorum: That no mention is made of shepherds, which tended their flocks, but onelyonly of the domesticall servants, which were as a part of the house, because it was impossible to leave the great flocks of sheepe without a superintendent or keeper every seventh day.

QUEST. XI. What strangers were enjoyned to keepe the Sabbaths rest.

Vers. 10. NOr thy stranger that is in within thy gates. 1. Tostatus understandeth such strangers, as dwelt in their walled cities: for the word here used, signifieth both gates and cities: so also Vatablus: and Oleaster here alludeth unto that use and custome of strangers, which inhabited rather in the suburbs, and about the gates, than in the heart of the citie: but it is more largely taken, than for the gates of the cities, because many strangers might dwell among them in townes and villages, where were no gates. By gates then by a certaine metaphor are understood the bounds and limits of every ones jurisdiction: Iun. whether it were in citie, towne, or familie. 2. Tostatus thinketh that here the stranger is meant, which was converted to the Israelites faith, and such as were circumcised: for then they were bound to keepe the whole law, otherwise not, quaest. 14. But I preferre rather Cajetanes opinion, that they were to compell even the Ethnikes among them to keepe the corporall rest, though they did not communicate with them in other parts of the divine service: Quoniam dedecet publicum festum turpe reddi à peregrinis: Because it was not fit that the publike festivall should be defiled by strangers. To the same purpose Lippoman: Nulli cohabitanti permittitur Sabbati dissolutio: None that cohabited was to be permitted to dissolve the Sabbath. And this was commanded for these two reasons: Ne suo exemplo scandalum praeberent Ecclesiae: Lest they might give offence unto the Church by their example: and lest the Jewes also by this occasion might have taken libertie to violate the Sabbath, Vrsin.

QUEST. XII. Why a reason is added to this Commandement.

Vers. 11. FOr in six dayes, &c. 1. This is a reason, not of the morall, but of the ceremoniall part of this Commandement, for the observation of the seventh day: for otherwise we should be bound to the keeping of the same day still, Lippoman. 2. And the Lord herein doth propound his owne example, to draw us to obedience: that as children wee should imitate the example of our heavenly father, Basting. 3. Now the cause why a reason is annexed to this Commandement concerning the Sabbath; but, de caede nihil tale adjecit, &c. no such thing is added touching murther; Chrysostome yeeldeth to bee this,Chrysost. in serm. ad popul. Antioch. pro gratiarum actione. because the conscience of man by nature telleth him, that murther is evill, but the Commandement of keeping the Sabbath, being but particular and for a time, non est de principalibus & per conscientiam exquisitis, &c. is not one of the principall things, such as the conscience enquireth of. But Thomas doth more fully explaine this reason: Illa, quae sunt pure moralia habent manifestam rationem: those precepts, which are meere morall, are evident enough, and need not have any other reason annexed: but in those precepts, which beside the morall part, have a ceremoniall consideration, as in the second of grave… images, and in the fourth of the determination of the day: oportuit rationem assignari, it behoved a reason to be assigned:Thom. 1.2. q. 100. art. 7. ad. 2. & distinct. 37. art. 2. q. 1. ad. 3. because being not wholly grounded upon naturall reason, magis natum erat è mente excidere, it was more apt to fall out of the minde. 4. Cajetane also giveth another reason: Inseruit Deus … proprio aliquid juris positivi juri morali, naturali, &c. God with his owne mouth did insert somewhat of the positive law, into the naturall and morall law, to authorise such positive lawes, as should afterward be given by Moses; lest if the Lord had not given with his owne mouth some positive law, Moses might have beene thought to have framed them himselfe.

p. 305QUEST. XIII. How the Lord is said to have rested.

REsted the seventh day. 1. Quievit à condendo alio mundo, non quievit ab administrando: God rested from creating another world, but not from the administration and government thereof: Lippoman. as our blessed Saviour saith in the Gospell, My father worketh, and I wo…ke. 2. But God rested not, as though he were wearie: for virtus infinita non est fatigabilis, an infinite power cannot be wearied: as Gods power is infinite; though Aristotle ignorantly denie it, giving this for a reason, why the earth moveth not, because there is no power sufficient to stirre it out of the place, lib. 2. de Caelo. And beside, potentia incorporea, a power which is incorporeall, is not subject to be wearie, though it be not infinite: as the Angels, and the intellectuall part of man: though this seeme sometime to bee dulled not in it selfe, but in respect of the organes and instruments: but if spirits of a finite nature are not fatigable, or apt to be wearied, much lesse God who is an infinite spirit. Tostat. qu. 15. 3. Therefore God is said to rest, both that this rest might bee m…numentum perfectae & absolutae creationis, a monument of the creation perfited: and that God by his example might induce us in like manner to rest from our labours upon his Sabbaths.

QUEST. XIV. Of the changing of the Sabbath from the seventh day, to the first day of the weeke.

THe seventh day. 1. The Apostolicall Church changed the holy day of rest from the seventh day to the first, which is the Lords day, in remembrance of our Redemption by Christ: which in the time of the new law, is maximum beneficiorum, & recentissimum, the greatest benefit, and the newest and most fresh in memorie: as the greatest benefit in the old law was the creation of the world. 2. And although our redemption was purchased by the death of Christ, yet because this benefit should not have a full perfection, unlesse we should rise againe unto life eternall, this day was to be assigned rather in memoriall of Christs resurrection, than of his passion: and though the rest of the Sabbath did signifie the rest of Christ in the grave, having consummate and finished the painfull works of his passion: yet because, pretiosior nobis fuit resurrectio, &c. the resurrection of Christ was more precious unto us, than his rest in the grave: therefore not upon the Sabbath, but upon the day of the resurrection, doe we keepe an holy memoriall unto God. Tostat. quaest. 11. 3. The Apostolicall Church according to their Christian libertie, in stead of the seventh day made choyce of the first, in remembrance of the resurrection of Christ, ut se à Iudaica synogoga discerneret: that they might be discerned from the Jewish Synagogue. Vrsin.

QUEST. XV. How the Lord is said to have blessed and sanctified the day.

Vers. 11. THerefore the Lord blessed the Sabbath day, &c. 1. Not that other dayes were accursed: sed quod prae aliis hanc celebrem fecit; but because he preferred this before the rest: for if those dayes are counted blessed, and had in remembrance, wherein some good is wrought for the Church, or Common-wealth▪ much more this day, wherein all things were finished. Simler. 2. Of the other six dayes, it is not said, the Lord blessed them, for it was sufficient, quod in singulis illis creatura productae sunt, that in every one of them some creature was brought forth: but of this day it is said, God blessed and sanctified it: what is this, He sanctified it? ab aliis illum segregavit: he did separate and set it apart from other dayes. Chrysost. homil. 10. in Genes. 3. Benedictio semper importat multiplicationem, &c. Blessing doth alwayes imply multiplying. So God bestowed many blessings and good things upon this day, beyond other dayes. Tostat. qu. 16. 4. Isidore doth specially referre this Commandement to the holy Ghost, for these reasons, quia spiritus sanctus septiformis dicitur, &c. because the holy Ghost in respect of the manyfold graces thereof is said to be seven-fold, the sanctifying of the seventh day peculiarly belongeth unto the Spirit: & quia non est nominata sanctificatio nisi in Sabbato: and because no mention is made of sanctification, but in the Sabbath day: and further, for that dono spiritus sancti nobis requies aeterna pr…mittitur: by the gift of the Spirit eternall rest is promised unto us: whereof mention is made in this precept. 5. But how is the Lord said to blesse the Sabbath here, seeing the Lord saith by his Prophet, I cannot suffer your new Moones, and your Sabbaths? Isai. 1.13. The answer is, that the Jewes sinned, carnaliter observantes sabbatum, Reconcil▪in observing the Sabbath carnally: and so the Sabbath is not acceptable unto God: but when it is so kept, as that it putteth us in minde of our everlasting rest in the Kingdome of heaven. Isidor.

2. Places of Doctrine observed out of the fourth Commandement.

1. Doct. Of the generall and particular contents of this Commandement.

IN this Commandement generally, all such holy works and duties are prescribed to be done, whereby the service of God is advanced: and likewise therein is forbidden, either the omission, and neglect of such holy works, or the prophanation thereof, by all such works as do hinder the holy exercises, and are contrary thereunto.

1. In particular, here is commanded, the faithfull and diligent preaching and setting forth of the Word of God, as the Apostle saith, Wo is unto me, if I preach not the Gospell, 1 Cor. 9.16. and he chargeth Timothie to preach the Word, to be instant, in season, and out of season. 2 Tim. 4.2.

Contrary to this dutie, are: 1. The neglect and omitting of teaching and preaching: as the Prophet Esay reproveth the idle and carelesse watchmen: They are all dumbe dogges, they cannot barke, they lie and sleepe, and delight in sleeping, Isai. 56.10. 2. The abusing and counterfeiting of this holy function, when the word of God is not sincerely and purely handled, but according to mens fansies, and humours: but the Apostle saith, We are not as those, that make merchandize of the Word of God, 2 Cor. 2.17.

2. The often administration of the Sacraments, as occasion serveth, is another exercise, whereby the Lords day is sanctified: as Act. 2.42. They continued in the Apostles doctrine, & fellowship, & breaking of bread.

p. 306Contrary hereunto on the Ministers behalfe, are: 1. The negligent administration of the Sacraments, and omitting to call upon the people often to resort unto them: 2. The corrupting or perverting of the Sacraments, as the Romanists have turned the Sacrament into a sacrifice: being ordained for the living, they applie it to the dead: Christ biddeth us to eat and drinke it, they hold it up to be gazed upon: and in many such things have they degenerated from the institution of our blessed Saviour.

3. The carefull hearing of the Word of God is commanded, and diligent resorting to the exercises of religion, as the Bereans are commended for searching the Scriptures, whether those things were so, which the Apostle preached, Act. 17.11.

Contrary hereunto, are: 1. The negligent resorting to the holy assemblies of the Lords people, in carnall men, or the wilfull refusall in obstinate recusants; who are like unto those in the Gospell, who being invited to the marriage feast, excused themselves, and refused to come, Matth. 22.5. 2. The carelesse and fruitlesse hearing of the Word, as Eutychus fell asleepe while Paul was preaching, Act. 20.

4. The reverent and often receiving of the Sacraments is prescribed: as Act. 20.6. On the first day of the weeke the Disciples came together to breake bread.

Contrary hereunto, are: 1. the neglect of the Sacraments: 2. The prophanation of them, when they obtrude themselves, that are not prepared, and so receive unworthily, 1 Cor. 11.17.

5. Publike invocation upon God, and faithfull prayer is another exercise for the Lords day: as Act. 16.13. On the Sabbath day we went out of the Citie beside a river, where they were went to pray.

Contrary hereunto, are: 1. The neglect of publike and private prayer. 2. To pray with the lippes, and and not with the heart. 3. Unfruitfull prayer in an unknowne tongue: against the which S. Paul speaketh, 1 Cor. 14.17. Thou givest thanks well, but the other is not edified.

6. Charitie is upon this day to be exercised, and extended to the poore, as our blessed Saviour healed upon this day, Mark. 3.3.

Contrary hereunto, are: 1. The omitting of the works of charitie, and despising of the poore, as the rich glutton did despise poore Lazarus, Luk. 16. 2. Or the giving of almes for praise and ostentation, as the Pharisies did, Matth. 6. Ex Vrsin.

7. Meditating upon the works of God, is peculiar for the Lords day, as Psal. 92. which was appointed for the Sabbath day, vers. 4. the Prophet saith, I will rejoyce in the works of thy hands.

Contrary hereunto, are: 1. To be occupied in carnall and worldly thoughts, and bodily labour, as in buying, selling, travelling, working: 2. To follow prophane games and sports, to spend this day in quaffing, drinking, dancing and such like: as the Israelites kept an holy day to the golden Calfe: They sate downe to eat and drinke, and rose up to play, Exod. 32.6.

2. Doct. How the Sabbath is to be sanctified.

Vers. 8. REmember the Sabbath day, to keepe it holy, or to sanctifie it. In this precept, two things are to be considered: quid cavendum, quid faciendum, what is to be taken heed of, and what is to be done.

The things to be avoided upon the Sabbath day are these: 1. All corporall worke and labour. So Ieremie saith, chap. 17.24. Sanctifie the Sabbath, so that you doe no worke therein. But yet bodily works may bee done upon the Sabbath, upon these foure occasions: First, propter necessitatem, for necessity, as our Saviour excused his Disciples for pulling the eares of corne, being hungry, Matth. 12. Secondly, propter Ecclesiae utilitatem, Upon what occasion some works are allowed to be done upon the Lords day.for the profit of the Church: as the Priests did all necessary things that were to bee done in the Temple upon the Sabbath, and were blamelesse. Thirdly, propter proximi utilitatem, for the good of our neighbour: as our Saviour healed upon the Sabbath one which had a withered hand, Matth. 12.12. Fourthly, propter Superioris authoritatem, because of the authoritie of the Superiour: as the Jewes circumcised upon the Sabbath, because the Lord so commanded, that they should circumcise their males upon the eight day.

2. Debemus cavere culpam, we must take heed of sinne: as the Lord saith by his Prophet, I cannot suffer your new Moones, nor your Sabbaths, Isai. 1.13. and then he giveth this reason, vers. 15. your hands are full of bloud.

3. Debemus cavere negligentiam: We must take heed of negligence and idlenesse upon the Lords day: as it is said of the Israelites, they sate downe to eat and drinke, and rose up to play, Exod. 34.

The things wherein wee must be exercised upon the Lords day are these: 1. In faciendis sacrificiis, in offering of our sacrifices: that as the Jewes offered up their externall sacrifices, so Christians now must present unto God, their spirituall sacrifices of prayer and thanksgiving: as the Prophet David saith, Let my prayer be directed in thy sight as incense.

2. We must corpus nostrum affligere, humble and afflict the body, not pamper it upon this day, and make as it were our belly our God: so the Apostle exhorteth, that we would give our bodies a living sacrifice, holy and acceptable to God, Rom. 12.1.

3. Dando eleemosynas, in giving of almes: as the Apostle saith, to doe good, and distribute forget not: for with such sacrifices God is pleased, Heb. 13.16. So Nehemiah adviseth the people: Send part unto them, for whom none is prepared, for this day is holy unto the Lord, chap. 8. vers. 10.

4. In divinorum exercitiis: Wee must bee occupied in divine exercises: as our blessed Saviour saith, Ioh. 8. He that is of God heareth Gods words: for herein consisteth the delight and rest of the soule: this is that Sabbatisme or rest which the Apostle speaketh of,Divers kinds of rests in the soule. Heb. 4. There remaineth then a rest to the people of God. This pleasant rest of the soule is begun in this life, and perfited in the next. But before we can attaine p. 307to that perfect rest in the Kingdome of God, three kinds of rests must goe before: 1. Ab inquietudine peccati: From the restlesse condition of sinne: for as the Prophet saith, The wicked are like the raging sea, that cannot rest, Isa. 57.20. A passionibus car…is, from the passions of the flesh, for the flesh lusteth against the Spirit: Galath. 5. Ab occupationibus mundi, from the troubles and businesses of the world, as our blessed Saviour said to Martha, thou carest, and art troubled about many things, Luk. 10.41. Et tunc post hac anima liberè quiescit in Domino: and then after all this, the soule shall freely enjoy rest in the Lord: Sic ferè Thomas in opuscul.

3. Places of confutation.

1. Cont. Against the Iewes, and the Sabbatarians that contend for the Iewish Sabbath.

FIrst the Jewes doe thus object against the Christians, for the perpetuitie and continuance of their Sabbath upon the seventh day.

1. Object. The morall law is perpetuall, but this Commandement for the sanctifying of the seventh day, is part of the morall law: Ergo.

Answ. This Commandement as it is morall, continueth still namely, that a certaine day should be set apart for the publike service of God: yea and further, as Chrysostom saith, In circulo hebdomadis diem unum integrum segregandum, &c. That in the compasse of a weeke, one whole day should be severed from the rest, Hom. 10. in Genes. But the ceremoniall part of this precept, in the prescript of the seventh day, bindeth us not now: as the Apostle saith, Let no man condemne you, &c. in respect of an holy day of the new Moone, or of the Sabbath, &c. Coloss. 2.16. Vrsin.

2. Object. The lawes which were instituted before Moses, are immutable and perpetuall, but such was the institution of the Sabbath.

Answ. The proposition is not true, for the fathers before Moses used to offer sacrifices: Circumcision was given to Abraham: even from the beginning there was a difference betweene cleane and uncleane beasts: and yet all these being types and figures of things to come, are abrogated by Christ. Simler.

3. Object. The lawes given before mans fall in the state of his innocencie, could bee no types of the Messiah, being not yet promised, and therefore they doe bind all Adams posteritie: such was the sanctifying of the Sabbath.

Answ. 1. Such lawes, the ground whereof was printed in the soule of man in the creation, as are all morall precepts, are perpetuall, but not all in generall given unto Adam, as was the prohibition to eat of the tree of life. Vrsin. 2. But it may be further answered, that the Sabbath was not instituted before mans fall: for he is held to have fallen upon the sixth day, the same day wherein he was created, as it is at large handled in that question upon the 3. of Genesis. 3. This law of sanctifying the Sabbath in substance remaineth still, though the ceremonie of the day be changed.

4. Object. The keeping of the Sabbath is called an everlasting covenant, Exod. 31.16. it is therefore to remaine for ever.

Answ. 1. So Circumcision is called an everlasting covenant: because they were to continue till the comming of the Messiah, and so long as the Common-wealth of Israel continued, to them it was perpetuall: but now their state being dissolved, the covenants made with them are expired also. Simler. 2. It is called everlasting, in respect of the signification and substance thereof, our rest in Christ, and so it remaineth still, and shall for ever: as the Kingdome of David in the Messiah shall never have end. Vrsin.

5. Object. The reason and cause of the law is immutable, namely, the memoriall of the creation, therefore the law it selfe also: and seeing the knowledge of the creation is necessarie, so also is the symbole and monument thereof, the celebration of the seventh day.

Answ. 1. The cause or reason of a law being immutable, the law it selfe also is immutable, if it bee so tied unto the law, as that it cannot stand, if the law be changed: but so is it not here, for the creation may as well be remembred upon another day, as upon the seventh. Vrsin. 2. All the sacrifices and ceremonies of the law, were symboles and signes of necessary things, as Circumcision, the paschall Lambe, of the Circumcision of the heart, and of the Messiah, which things remaine still, but the symboles are abolished. Simler.

Now then, that Christians are not bound unto the Jewish Sabbath, it is evident by these reasons: 1. By the doctrine of the Apostles, Galath. 4.10. You observe dayes and moneths, times and yeares, I am in feare of you, lest I have bestowed upon you labour in vaine: and by name S. Paul speaking of the Sabbaths, saith, They were shadowes of things to come, but the bodie is in Christ, Coloss. 2.16. 2. The Apostles by their example shewed, that the Jewish Sabbath was determined, for they began to keepe the first day of the weeke, Act. 20.7. and 1 Cor. 16.2. 3. All types and shadowes were but to continue untill the bodie came, which was Christ, but the Sabbath was one of those shadowes. 4. The Sabbath was a note of cognizance, and a worke of distinction, and difference betweene the Israelites and other people: which difference and partition, is now taken away in Christ, for now there is neither Jew, nor Grecian, but all are one in Christ, Galath. 4.28. Ex Vrsin.

In Gregories time there were, Qui die Sabbati aliquid operari prohiberent, which did prohibite to doe any worke upon the Sabbath or Saturday; whom he refelleth thus:Gregor. … registr…. lib. 11. Epist. …. Quos quid aliud nisi Antichristi praedicatores dixerim, &c. whom what else should I call, than the preachers of Antichrist, who when he commeth, shall cause both the Sabbath, and the Lords day to be kept without doing any worke: for, because p. 308he shall faine himselfe to die and rise againe, hee shall cause the Lords day to be had in reverence: and because he shall compell them unto Judaisme, he shall likewise command the Sabbath to be kept: And thus he concludeth, Nos, quod de Sabbato scriptum est, spiritualiter accipimus, &c. We spiritually observe that which is written of the Sabbath: for the Sabbath signifieth rest: Verum autem Sabbatum, Redemptorem nostrum habemus, and we have our Redeemer and Saviour our true Sabbath.

2. Cont. Against the Iewes carnall observing of the Sabbath.

BEside this, that the Jewes would enforce upon us their Sabbath, they have another errour, in the manner of keeping their Sabbath, which they solemnize in taking their ease, in eating and drinking, and giving themselves over to all pleasure, and licentiousnesse: for, as Burgensis reporteth of them, The Jewes thinke they are bound upon every Sabbath, to eat thrice, that is, one dinner, and two suppers: and in so doing they shall escape the punishment of hell. Burgens. addition. 4.

Contra. 1. Thus their forefathers kept an holy day to the golden Calfe, in eating and drinking, and rising up to play: God will not be so served. 2. The way to Paradise is a strait and narrow way: by many afflictions we must enter into the Kingdome of heaven, not eating, and drinking, and taking our pleasure. 3. Augustine saith, Quanto melius foeminae eorum lanam facerent, quàm in neomeniis saltarent? How much better might their women spinne, than dance in their new moones? Tract. 4. in Ioan. 4. Chrysostome also thus proveth, that the Sabbath is not, …tii, but spiritualis actionis materia, not an occasion of idlenesse, but of spirituall exercise: because the Priests were by the law upon that day to offer double sacrifice: but if it were a day of ease, Oportebat Sacerdotem omnium maximè otium agere, it was meet that the Priest most of all should take his ease then. Concion. de Lazaro.

3. Cont. Of the Iewes superstition in the precise and strict keeping of the Sabbath rest.

AGaine, the Jewes were superstitiously addicted to the corporall rest; which they would not breake upon any occasion: as our Chronicles doe make mention of a Jew, that being fallen into a jakes, refused to be taken out thence upon their Sabbath day: and the next day being the Lords day, the Governour would not suffer him to be pulled out upon that day, because it was the Christians Sabbath, and so the wilfull Jew there perished.

Of the like strictnesse were some among the Christians in keeping of the externall rest upon the Lords day, therein imitating the Jewes: as Gregorie in the fore-cited place writeth, how some did forbid any to wash themselves upon the Lords day: whom he thus confuteth: 1. Si pro luxu animi ac voluptatis quis lavari appetit, &c. If any man desire to be washed of wantonnesse and pleasure, it is not so lawfull upon any day: si autem pro necessita… corporis, &c. But if it be for the necessitie of the bodie, we doe not forbid it upon the Lords day: for no man hateth his owne flesh. 2. If it be a sinne to wash upon the Lords day, neither is it lawfull so much as to wash the face: Si hoc in corporis parte conceditur, cur hoc exigente necessitate toti corpori negatur? If this be permitted in one part of the bodie: why, necessitie so requiring, should it be denied to the whole bodie?

So then neither were the Jewes so strictly bound from all corporall labour, as they superstitiously observe: as may appeare by Ioshuahs and the whole hosts compassing of Jericho seven dayes together, Iosh. 7. and by the Macchabees fighting upon the Sabbath, 1 Macchab. 2.41. And Christians have more libertie herein, than the Jewes had: for it is lawfull for them to prepare their food upon the Lords day, which it was not lawfull for the Jewes to doe upon their Sabbath: for, as Thom. Aquinas well resolveth: Opus corporale pertinens ad conservandum salutem proprii corporis, non violat Sabbatum: A corporall worke belonging to the conservation of the health of ones bodie, doth not violate the Sabbath: and this is grounded upon that saying of our blessed Saviour: The Sabbath was made for man, and not man for the Sabbath, Mark. 2.27. God would not have the Sabbath, which was made for mans benefit, to be used to his hindrance. Lyranus yeeldeth this reason, betweene the strictnesse imposed upon the Jewes, and the libertie of Christians: quia illa vacatio figuralis erat: because their resting was figurative, and therefore was most strictly to be kept: & à figura quantumcun que modico subtracto mutatur tota significatio: and take never so little from a figure, the whole signification is changed: as if you take l. from lapis, or, s. from stone, that which remaineth, signifieth nothing: but though somewhat be taken from the substance of a stone, it is a stone still.

4. Conf. Against the Anabaptists, that would have no day kept holy unto the Lord.

IN the next place are the Anabaptists to be met withall, and who else doe condemne the observation of the Lords day among Christians: because the Apostle reproveth the Galathians, for observing of dayes and moneths, Galath. 4. and in other places.

Contra. 1. The observing of dayes is not simply prohibited by the Apostle, sed cum opinione cultus vel necessitatis: but with an opinion of religion placed in the day and necessity: the Jewes kept their Sabbath, as making the observation of the day a part of Gods worship: and they held it necessary to keepe that day unchangeable. It was also unto them a type and figure of the spirituall rest. But the Christians now keepe not the Lords day, in any of these respects, either as a day more holy in it selfe than others, or as of necessitie to be kept, but onelyonly for order and decencie sake: because it is meet, that some certaine day should be set apart for the worship of God. Vrsin.

2. As in the practice of Physicke, and in politike affaires, and in the trade of husbandrie, there is both a lawfull observation of dayes, and an unlawfull: for to observe seasons of the yeate for the earth, and for p. 309ministring unto the bodie of man, as also to make choice of the most convenient times for civill businesse, is not unlawfull: yet the superstitious respect of dayes, as making some fortunate, some unfortunate, and to depend wholly upon the aspects of starres, is a vaine and idle thing. So likewise in the businesse of religion, as dayes may bee superstitiously kept, so they may also for order sake, and to other good uses bee distinguished. 3. Like as then, though Christians yeeld a comely reverence unto the publike places of prayer, yet not in like sort, as the Jewes accounted of their Tabernacle: so according to the same rule, there is a preeminence given unto the Lords day, but not with the like difference of dayes, as the Jewes esteemed their Sabbath, Simler.

5. Conf. Against the Zuincfeldians, that hold the preaching of the Word superfluous, whereby the Lords day is sanctified.

THe Zuincfeldians doe also faile in the manner of celebrating the Lords day, counting the ministery of the Gospell, and preaching of the word of God, whereby the Lords day is sanctified, a superfluous thing: cleaving wholly unto their vaine speculations, and phantasticall visions and revelations: whereas it is evident out of the Scriptures, that both the old Sabbath of the Jewes was solemnized and kept in hearing Moses read, and preached, Acts 15.21. and the Lords day in like sort was sanctified by the Apostles with preaching, Acts 20.7. ex Bastingio.

Now proceed we on to deale against the Romanists, who diversly erre as touching the Lords day.

6. Conf. That the Lords day is warranted by Scripture, and not by tradition onelyonly.

FIrst, they hold, that the keeping of the Lords day in stead of the Jewish Sabbath, is not warranted by Scripture, but onelyonly by tradition from the Apostles. To this purpose the Rhemists, Matth. 15. sect. 3. And there are other beside in these dayes, that make the observation of the Lords day onelyonly an Ecclesiasticall constitution.

Contra. 1. There are three most evident texts of Scripture usually alleaged, which doe make it evident, that this change of the Sabbath began in the time of the Apostles, and so by their Apostolike authoritie, being thereto guided by the Spirit, is warranted, and so declared and testified in Scripture. These are the places: Act. 20.7. 1 Cor. 16.2. Revelat. 1.10. In the first we have the exercises of religion, preaching, and ministring the Sacraments, which were peculiar to the Sabbath, transferred to the first day of the weeke. In the second, publike charitable collections for the poore, which was also used upon the Sabbath. In the third, the very name of the Lords day is set downe.

2. And further, that this day was consecrated by divine authoritie, the great works doe shew, wherewith this day from the beginning hath beene honoured: as Augustine hath sorted them together: Venerabilis est hic dies in quo transgressi sunt fili… Israel mare rubrum, &c. This day is to be reverenced, wherein the Israelites passed over the red sea, wherein Manna first rained upon the Israelites in the desert, our Lord was baptized in Jordan, water was turned into wine in Cana of Galile; wherein the Lord blessed the five loaves, wherewith he fed five thousand men; wherein he rose againe from the dead, entred into the house the doores being shut; wherein the holy Ghost descended upon the Apostles, &c. Serm. 154.

3. This reason also may perswade it, because the Lords day is now sanctified to holy uses, as the Sabbath was to the Jewes: but it belongeth onelyonly unto God to sanctifie by his word: as the Apostle saith, Every creature is sanctified by the word of God and prayer, 1 Tim. 4.5. Therefore the Lords day must be warranted by the word, before it can be sanctified, and set apart to holy uses. 5. And seeing the Jewes Sabbath is warranted by the word, it must also be changed by the word: there must bee the same authority in the alteration of it, which was in the first institution. The Lords day then was not appointed by the ordinary authority of the Church: for then the Church by the same authority might constitute another day, if there were cause: which cannot be admitted: but as Vrsinus saith, Apostolica Ecclesiae, pro libertate sibi à Christo donata, &c. The Apostolike Church, according to the liberty given them of Christ, did make choice of the first day for the seventh. The Church then by the extraordinary power of the Apostles, directed specially thereunto by the Spirit of God, did alter the day: and Tostatus saith well; Tota Ecclesia Spiritu sancto ducta, hunc deem instituit: The whole Church being led by the holy Ghost, did institute this day, quaest. 11.

7. Conf. Of the preeminence of the Lords day beyond other festivals.

ANother errour of the Romanists is, that they require sanctification▪ and necessary keeping of all holy dayes: as making a necessity of keeping all alike. Rhemist. annot. Galath. 4. sect. 5.

Contra. 1. The same difference that was betweene the legall Sabbath and other their festivals, remaineth still betweene the Lords day observed among Christians, and other holy dayes: but the Sabbath day was more strictly observed, than the greatest festivals besides: for on their Sabbath it was not lawfull to kindle a fire, Exod. 35.3. nor to dresse their meat, Exod. 16.23. but on other festivals they were not forbidden to doe such works, as were to bee done about their meat, Exod. 12.16. they were onelyonly restrained from doing servile works, Levit. 23.7. but the works about their meat and drinke were not servile. 2. The observation of the Lords day doth simply binde every Christian in conscience, though there were no positive Law of the Church for it; that wheresoever a Christian liveth in any part of the world, it is his dutie in remembrance of the resurrection of our blessed Saviour, to sanctifie the Lords day: but other festivals of Saints a man is not bound in conscience simply to keepe, but as hee is bound in generall to yeeld obedience to the superiour authoritie in lawfull things: for onelyonly Gods immediate Commandements doe simply bind in conscience in respect of the thing commanded: as the Apostle saith, p. 310There is one lawgiver, that is able to save, and destroy, Iam. 4.12. and no more but he alone: therefore by this reason the Lords day hath a preeminence before other festivals. 3. Hereunto I will adde Tostatus reason: Sabbatum, vel una quaecun que esset dies in hebdomada observanda, videbatur dependere à ratione naturali: The Sabbath, or what other day is to be kept in the weeke, seemeth to depend upon naturall reason, as is shewed before, quest. 5. Caetera observationes sunt magis ex voluntate legislatoris: Other observations depend rather of the will of the lawmaker: Tostat. qu. 13. So our Lords day succeeding the Jewish Sabbath, is grounded in part even upon the law of nature: but other festivities depend ab arbitrio Ecclesiae, of the determination of the Church. So then to conclude this point, as Augustine saith: Quomodo Maria virgo mater Domini inter omnes mulieres principatum tenet, sic inter caeteros dies, haec omnium dierum mater est: As the Virgin Marie the mother of our Lord is the principall among women; so among other dayes, this day is as the mother of the rest, Sermon. de temper. 36.

8. Controv. To commit any sinne upon the Lords day, is a double transgression.

THe Romanists here have another erroneous assertion: that the internall act of religion pertaineth not to the keeping of the Sabbath, but the externall, and so consequently they denie, that any sinne committed upon the Sabbath is thereby the greater, Bellar. de cult. sanctor. lib. 3. cap. 10. prop. 4.

Contra. 1. But the contrarie is evident out of Scripture, that it belongeth to the rest of the Sabbath to abstaine from the works of sinne: ut vacantes à pravis actionibus, &c. that being vacant, or ceasing from evill actions, they might suffer God to worke in them by his Spirit: therefore the Lord saith, speaking of his Sabbath, It is a signe betweene me and you, in your generations, that I the Lord doe sanctifie you, Exod. 31.13. And to the same purpose Ezechiel chap. 20.12. I have given them also my Sabbath to be a signe betweene me and them, that they might know that I am the Lord that doe sanctifie them. These places are urged to this purpose by Pelargus, Bastingius.

2. So the Fathers expound that precept, of doing no servile worke upon the Sabbath: Ne nos voluptas corporis & libido succendant: That the pleasure and lust of the bodie should not inflame us upon this day: qui enim facit peccatum, est servus peccati: for he that committeth sinne, is the servant of sinne. So Hierome in Esaiam, cap. 59. Likewise Augustine thus writeth: Spiritualiter observat sabbatum Christianus, abstinens se ab opere servili, &c. A Christian man doth spiritually observe the Sabbath, in abstaining from servile worke: what is this, from servile worke? from sinne, Tractat. 4. in Ioann. So also Thomas: Est triplex servitus; una, qua homo servit peccato, &c. There is a threefold service; one, when a man serveth sinne: altera qua homo servit homini, &c. another, when man serveth man: and this service is according to the bodie, not in the minde: tertia est servetus Dei, the third is the service of God. If we understand servile worke this last way, it is not forbidden upon the Sabbath day: sed alia opera servilia primo, vel secundo modo, &c. but other servile works the first or second way, are contrary to the keeping of the Sabbath. Sic Thomas 2.2. quaest. 122. art. 4. addit. 3.

3. Hereunto I will adde Tostatus reason: Hence it followeth, that hee which committeth adulterie, killeth, or is drunken upon the Lords day, magis peccat, quàm si aliis diebus idem ageret: sinneth more, than if he should doe the same thing upon other dayes, quia sic est transgressor duplicis praecepti: because he so transgresseth two Commandements: that precept; Thou shalt not commit adulterie, thou shalt not kill, or any other, and this of sanctifying the Sabbath, Tostat. qu. 12. See more of this question elsewhere, Synops. Centur. 2. err. 70.

4. Morall observations.

1. Observ. Against hypocrisie and vaine glorie.

Vers. 8. REmember the Sabbath day to sanctifie it, &c. Rupertus applieth this text against the doing of any thing for vaine glorie, or to bee seene of men: but wee should referre all to the praise of God: In omnibus operibus tuis Deiretributionem attende, &c. In all thy works wait for the Lords recompence, that he will prepare eternall rest for thy reward: and this it is to sanctifie the Sabbath. So Augustine: Spiritualiter observa Sabbatum in spe futurae quietis: Observe the Sabbath spiritually in hope of the everlasting reward: Libr. de 10. Chord. All hypocrites therefore that keepe the Sabbath rest, rather for feare of humane lawes than of conscience, which also come before the Lord with a dissembling heart, are transgressors of this Commandement: for he that will truly consecrate the Sabbath unto the Lord, must call it a delight, Isa. 58.13. he must with all his soule delight therein.

2. Observ. Against those, which spend the Lords day in carnall delight.

TO sanctifie it. The rest then of the Sabbath is commanded, not as though it were in it selfe a thing acceptable unto God, but that wee might the better attend upon Gods service. They therefore which give themselves upon the Lords day to ease and idlenesse, pampering and feeding themselves, following their owne will and pleasure, doe not sanctifie the Sabbath unto the Lord: for, hee that will consecrate a Sabbath as glorious unto the Lord, must not doe his owne wayes, nor seeke his owne will, as the Prophet sheweth, Isai. 58.13. Against such, which carnally spent the Sabbath in pleasure and delight, the same Prophet speaketh, Wo unto them, &c. The Harpe and Violl, Timbrell and Pipe are in their feasts, Isai. 5.12. And of such Chrysostome saith well, Accepisti Sabbatum, ut animam tuam liberares à vitiis, & tu verò magis illa committis: Chrysost. concion. de Lazaro.Thou hast received the Sabbath, to free thy soule from vice, and by this meanes thou doest commit it the more.

p. 3113. Observ. No worke must be put off untill the Lords day.

THou shalt not doe any worke. Here then such covetous and worldly minded men are taxed, which cannot afford one day of seven for the Lord, but toile themselves therein with bodily labour: as if they have a job of worke of their weeks taske to doe, they will dispatch it upon the Lords day: if they have any journey to take, they will put it off till then, for feare of hindring their other worke: therefore the Lord meeting with mens covetous humours, forbiddeth all kinde of worke to be done therein. Gregorie giveth two reasons, why upon the Lords day we should cease from all terrene labour: because, Omni modo orationibus insistendum. We should altogether attend upon prayer, and spirituall exercises: such works then must be shunned, because they are an hinderance unto the service of God. And againe, Si quid negligéntiae per sex diesagitur, &c. if any thing have beene negligently done in the six dayes, that upon the day of the resurrection of our Lord, precibus expietur, it may be expiate and purged by prayer. Gregor in Registro, lib. 11. epist. 3. We should not then commit more sinnes of negligence, when we should pray for forgivenesse of our errours, and negligence. Cajetane giveth a good note upon this word (Remember) Ad hoc servit recordatio, ut non reserves aliquid operandum in diem septimum, &c. therefore serveth this remembrance, that no jot or worke be reserved till the seventh day.

4. Observ. It is not enough for the master of the familie to keepe the Lords day, unlesse his whole familie also doe sanctifie it.

THou, nor thy sonne, nor thy daughter, &c. This is added to reprove their nice curiositie, who, though themselves will seeme to make conscience of the Lords day, are content yet that their children and servants doe breake it, and put them to labour, or suffer them to mispend the day in vaine pleasure, thinking it sufficient if the master of the house keepe the rest of the Lords day. But every good Christian must resolve with Ioshua: I and my house will serve the Lord, chap. 24.15. He thought it not enough for himselfe to be addicted to Gods service, unlesse his whole familie also served the Lord. So then, none are exempted here from keeping the Sabbath: Nullus sexus, nulla aetas, nulla conditio, &c. no sex, no age, no condition is excluded from the observing the Sabbath. Gloss. interlin. Neither young nor old, male or female, master or servant.