The Doctrine of the Sabbath, Book 1 (1 of 4)
The firſt booke, ſhewing the Inſtitution and neceſſarie Continuance of the Sabbath, and from what ſeuerall things we are commanded to reſt vponupon that day.
Exod. 20.8. Remember the Sabbath day to keepe it holie.
9. Sixe daies ſhalt thou labour, and doe all thy worke.
10. But the ſeuenth day is the Sabbath of the Lord thy God, in it thou ſhalt not doe any worke, thou, nor thy ſonne, nor thy daughter, thy manſeruant, nor thy mayd, nor thy beaſt, nor the ſtranger that is within thy gates:
11. For in ſixe daies the Lord made the heauen and the earth, and the ſea, and all that in them is and reſted the ſeuenth day, wherefore the Lord bleſſed the ſeuenth day and hallowed it.
AS in the firſt Commandement, the ſubſtance of Gods worſhip is ſet downe, and in the ſecond the manner of it, in the third the end: ſo here the time when, and how long this ſhould be openly and publikly thus practiſed. In giuing of which Commandement, the Lord vſeth ſuch manner of words and matter, as might moſt ſtirre vsus vp to the carefull keeping of it: for in the practiſe of it, conſiſteth the practiſe of all the other, and in the neglect of it is the neglect of all religion. Our naturall corruption & rebellion therefore againſt this Commandement eſpecially appeareth, in that the Lord ſtirreth vsus vp to it ſo many wayes, yea in the firſt pronouncing of it.
How this Cō mandement differeth from all the reſt.For firſt, whereas in the other Commandements he contenteth himſelfe with bare commanding this, or forbidding that, yet to this he putteth an eſpecial marke, ſaying, Remember, that is, thinke of it afore hand: for indeed the want of remembring it in due time, is many times one cauſe, that it is no better obſerued when it commeth: And in Deuter.Deut. 5.12. Moſes repeating the Law, forgetteth not this word but vſeth another of like importance, ſaying, Obſerue or looke vntounto the Sabbath to ſanctifie it: and further addeth. As the Lord thy God commandeth thee, referring them to the firſt giuing of it, yea euen in this marking.
Secondarily, in all the other Commandements, when he ſimply forbiddeth a ſinne, it is to be vnderſtood, that he commandeth the contrary vertue, though not expreſſed; and when he willeth the good to be done, he forbiddeth the contrary euill, though it bee not named, as wee hauehave ſeene in expounding the other Commandements: yet in this not onelyonly the good is plainly commaunded, Keepe holy the Sabbath day, but the euill is expreſly forbidden, In it thou ſhalt doe no manner of worke.
Thirdly, it differeth from all other Commandements, in that the Lord hath adioyned more reaſons to it, then to any other, becauſe our nature is moſt againſt the obſeruation of it: for whereas ſome Commandements hauehave no reaſon at all ioyned vntounto them, and eſpecially in the ſecond table, (in which our nature is not ſo corrupt, as hauing the light of it ſhining more cleerely within vsus, for the preſeruation of the ſocietie of mankinde in Commonwealths) as, Thou ſhalt not kill. Thou ſhalt not commit adulterie. Thou ſhalt not ſteale, &c. yet in the firſt table (in which we are as blind as beetles) eueryevery Commandement hath ſome reaſon annexed vntounto it: As in the firſt,The firſt Commandement hath one re… ſon ioyned to it. I the Lord am thy God, which brought thee out of &c. Where becauſe of that mercifull Couenant that he hath made with vsus, to bleſſe vsus in all things eternally (which as he firſt made it in Chriſt, ſo he confirmed it in our miraculous Redemption wrought by him, whereof the deliuerance out of Egypt was a type and figure) therefore he requireth, that wee ſhould ſerue him with all that wee hauehave, and none but him, and ſo that we ſhould take him only to be our God. And the third Commandement one.In the third Commandement there is one reaſon vſed, namely, that the Lord will moſt aſſuredly and ſeuerely puniſh all them that do diſhonor his name, and therefore we are charged not at any time to empaire his credit, but rather moſt highly to aduance it, as the very end wherefore we were firſt created.
Yet the ſecond Commandement is more fortified,The ſeconde Commandemēt hath two. and hath as it were a double barre, I meane tvvo reaſons, as againſt the which the vanitie of our reaſon, and crookednes of our heart hath yet more appeared in ſo cunningly deuiſing and willingly embracing ſo many kinds of falſe religion, neither conceiuing nor liking that true manner of Gods ſeruice, which he hath preſcribed in his holie word. And therefore as he requireth, that neither in an Image, nor in any thing els deuiſed by vsus, we ſhould ſerue him, but according to his owne wiſedome and wil made knowne vntounto vsus in his written word: ſo he firſt wil plentifully reward in merciemercy, euen to the thouſand generation them that ſhall in louelove thus ſerue him according to his Commandement: and ſecondarily, (howſoeuer paſſing ouer many other ſinnes) yet as a louing and iealous huſband, will proſecute to the full the puniſhment of that ſpirituall adulterie, whereby the hatred vntounto God appeareth in that the heart is ſtolen away from him by a falſe worſhip.
But yet in this fourth Commandement the Lord goeth beyond all that hath been ſpoken,The 4. Commandement hath three. and bindeth vsus vp with a threefold cord that can hardly be broken. For he ſetteth downe three reaſons, not onelyonly to commend vntounto vsus the excellencie, and to ſhew the neceſſitie of keeping of it, but alſo to giuegive vsus to vnderſtand, how rebellious and corrupt our nature is here eſpecially. As it is indeed: for many are not perſwaded, that there ſhould be any day at all kept: others doe not agree vponupon the day, which it ſhould be: ſome preferre other daies before it, or make them equall with it: they that are otherwiſe minded, yet are not eſtabliſhed in the preciſe reſting and ſtraight ceaſing from ſo many things as God requireth: much leſſe doe men agree vponupon the publike and priuate manner of ſanctifying and keeping it holie. Therefore the Lord doth not onelyonly command it, but alſo firſt ſheweth vsus the equitie of it, in that he hath giuen vsus ſixe daies to be occupied in for our ſelues: and therefore it is good reaſon that we ſhould reſt vponupon the ſeuenth, to attend vponupon his buſines, as it were. Secondarily, we ſhould doe it ſo much the rather, becauſe he hath gone before vsus in his owne example, who therefore reſted vponupon the ſeuenth day, when he had created the whole world in ſixe, that wee thereby might the rather be allured vntounto that order, which he was purpoſed to eſtabliſh, namely, that wee ſhould reſt vponupon the 7. day from our owne works, as God did from his, and ſo be like vntounto our Creator. Thirdly, and moſt eſpecially, that we ſhould doe thus, becauſe God hath beſtowed an eſpeciall bleſſing vponupon this day diſtinct from the reſt, euen the bleſſing of ſanctification: and therefore it is not lawfull for vsus to vſe it to any other end, but to this holie & ſanctified end, for which God in the beginning created it.
The fourth difference of this commandement from all the reſt.Laſt of all, whereas all the other Commandements are giuen forth in ſuch manner of words, as binde onelyonly our ſelues, Thou ſhalt not take the name of thy Lord thy God in vaine, Thou ſhalt not ſteale, &c. though I grant that more is implyed, and they not only binde vsus thus to looke to our ſelues, but to ſo many alſo as bee committed to our …arge (the Lord hauing giuen vsus authoritie ouerthem, …at we might ſee them practiſe all the lawes of both Ta…les ſo much as lyeth in vsus) yet I ſay, much is not ex…reſſed in the deliuerie of them: but in this Commandement in expreſſe words God ſpeaketh to vsus, and chargeth vsus with the care not onelyonly of our ſelues, but others …lſo, ſaying, Thou, and thy ſon, & thy daughter, thy manſeruāt, thy maidſeruāt, thy cattell, & the ſtranger that is within thy gates. Thus we ſee how many waies this Cōmādemēt is charged vponupon vsus by the Lord, how ſtraightly he requireth it at our hāds, & how in the very giuing of it, al things are ioyned vntounto it by God himſelf, that might commend …t vntounto vsus with greateſt credite and care of obedience.
It remaineth that wee ſhould ſee,That the Sabbath ought to be continued. what are the ſpeciall things contained in it: but firſt of all, it is needfull to proue vntounto you, that the Sabbath ought ſtill to be continued with vsus, becauſe without this perſwaſion, all doctrine or exhortation tending to the true manner of ſanctifying it, falleth to the ground and is vnfruitfull. Firſt of all therefore, it appeareth in the ſtorie of Geneſis, that it was from the beginning,Gen. 2.3. and that the ſeuenth day was ſanctified at the firſt, ſo ſoone as it was made: in ſo much that Adam and his poſteritie, if they had continued in their firſt righteous eſtate, ſhould hauehave kept that day holie aboue the reſt, ſeeing the Lord ſanctified it for their ſakes: and though it be ſo indeede that they ſhould hauehave been occupied in ſome honeſt calling and work vponupon the ſixe daies (according as it is ſayd to Adam, that the Lord put the man into the garden of Eden, Gen. 2.16.that he might dreſſe it and …eepe it) yet notwithſtanding, vponupon the ſeuenth day they …hould hauehave ceaſed from all wordly labour, and giuen …hemſelues to the meditation of Gods glorious workes, and hauehave been occupied in ſome more immediate parts of his ſeruice, according to the former Commandement. And that we might vnderſtand indeede, that the law of ſanctifying the Sabbath is ſo ancient, the Prophet Moſes in Geneſis doth of purpoſe vſe the ſame words, which the Lord God himſelfe doth in pronouncing it, (as it is ſet downe in Exodus) namely, that he bleſſed the ſeuenth day and ſanctified it, and that in it God rested from all his worke which he made: to teach vsus aſſuredly, that this Commandement of the Sabbath,*P. Martir in Gen. 2. was no more then firſt giuen when it was pronounced from heauen by the Lord, then any other the Morall precepts, nay that it hath ſo much antiquitie, as the ſeuenth day hath being: for ſo ſoone as the day was, ſo ſoone was it ſanctified, that wee might know,Rulling. in Rom. 4.5. that as it came in with the firſt man, ſo it muſt not goe out but with the laſt man, and as it was in the beginning of the world, ſo it muſt continue to the ending of the ſame, and as the firſt ſeuenth day was ſanctified, ſo muſt the laſt be: and as God beſtowed this bleſſing vponupon it in the moſt perfecte eſtate of man, ſo muſt it be reſerued with it, till he be reſtored to his perfection againe.
The Church of God did keepe the Sabbath from the beginning, before it was pronounced vponupon Mount Sinai.And we ſhall be ſo much the rather perſwaded of this, if we conſider how the Church of God vponupon the conſideration of the firſt inſtitution of the Sabbath, did retaine by tradition the true knowledge and practiſe of this Commandement, as well as any other part of the word, from Adam vntounto the comming of the Iſraelites into the wilderneſſe, paſſing ouer the red ſea from out of Egypt, before the giuing of the law, as appeareth in Exodus: when Moſes exhorting them vponupon this new occaſion of gathering and preparing Manna, to the ſanctifying of the Sabbath ſtill, notwithſtanding that, as they had done before, and therefore to reſt now from both, ſaying, Bake that to day which you will bake, Exod. 16.23.and ſeeth that which you will ſeeth, and all that remaineth lay it vp to be kept till the morning for you: firſt ſpeaketh of the Sabbath immediatlie following, as of a knowne thing vntounto them, in the former part of the verſe, to morowe is the reſt of the holie Sabbath vntounto the Lord: vponupon which bare notice of the Sabbath next enſuing, hee could not hauehave ſo forcibly required the …ſting from worke, if it had not been a thing that they …ere long acquainted with.
Beſides, in this ſame place, he perſwadeth them vntounto …t with the ſame reaſon that the Lord vſeth in promulgating of it, and almoſt in the ſame wordes, ſauing that, that which is there generally ſpokē, is here applyed to the particular occaſion: Sixe dayes ſhall you gather it, verſe 26.but in the ſeuenth day is the Sabbath: to ſhew vsus alſo that they knew the equitie of this commandement from the beginning. Moreouer, when ſome did breake this commandement ſo reaſonable & ſo well knowne in ſeeking for Manna, Moſes reprouing them at the worde of the Lord, ſayth in the words following,verſe 29. Behold how the Lord hath giuen you the Sabbath, (ſpeaking of the time paſt) therefore he giueth the ſixt day, bread for two daies: tarrie therefore eueryevery man in his place. Laſt of all Moſes teſtifieth of the people in the 30. verſe,Tremelius. Iunius. that afterward they rested eueryevery Sabbath, (as ſome doe reade it) and as yet the law was not giuen.
And therefore vnderunder correction, I thinke it not true, that is auouched by a learned man, when hee ſaith, Conuinci non poteſt, Muſcul. loc. com. praecept. 4.&c. It cannot be proued that the Sabbath or reſt of the ſeuenth day was kept before the giuing of the law, either from Adam before the floud vntounto Noah, or after the floud vntounto Moſes, or of Abraham and his poſteritie. For as a learned and ancient father and Biſhop ſaith, Iam hîc ab initio, &c. Here now euen from the beginning God hath inſinuated this doctrine vntounto vsus, teaceing vsus In circulo hebdomadis diē vnū: Chryſoſt. in Gen. 2. Homil. 18.that in the …ōpaſſe of a weeke, one whole day is to be put apart for a …pirituall reſt vntounto God. VntoUnto all which may be added …at, for proofe that this commandement is naturall, morall, and perpetuall: that I ſay may bee added, which was practiſed among the Gentiles, and all the heathen, concerning the keeping holy of certaine dayes, though altogether ignorant of the lawe of Moſes: The Gentiles by the light of nature kept ſome daies holy.for though it was ſo, that they knew not the inſtitution of the ſeuenth day, much leſſe did they keepe it, yet ſome daies by a common conſent they ſeuered from their worldly affaires, and dedicated them to the ſeruice of their Gods: nay though they did altogether ſo hate the onelyonly true holy day, that neither would they obſerue it themſelues, and alſo mocked the Iewes for obſeruing it; Iere. Lament. 3.7.yet of themſelues they erected other dayes, which they appointed to a holy and religious vſe: which euidently declareth, that the lawe of the Sabboth was ſo deeply grauen in the hart of man at the firſt by God himſelfe, that howſoeuer the print of it was by the fall of Adam, and by ſin growing in the poſteritie, was (I ſay) greatly mangled and defaced, ſo that it could not be read: yet it was not ſo wholly raced out, but that ſome deformed ſcratches, and (is it were) ſcarres of it did appeare. And therefore though they could not attaine to the knowledge of the day, much leſſe the true maner of ſanctifying it without the word: yet that there ſhould be a day differing from other in vſe, ſequeſtred from the common affaires of the world, and conſecrated to the worſhip of God, this was that which did ſhew it ſelfe to them whether they would or no.
Herein therefore I agree with the Schooleman, who ſayth,Thom. Aquin. 2.a. 2.ae. quaest. 122. art 4. That the commandement of ſanctifiyng the Sabbath is partly morall: morall in as much as a man doth appoint a certaine time of his life to attend vponupon heauenly things: for there is a naturall inclination in man to depute a certaine time for eueryevery neceſſary thing, as for the receiving of his meate, for ſleepe, and for other ſuch things: and therefore he doth according to the direction of naturall reaſon, appoint a certaine time for his ſpirituall refreſhing, wherby his ſoule is refreſhed in God. And as in the ſecōd commandement, though they knew not the true ſeruice of God, (as being without his word) yet that hee ſhould ſome wayes outwardly beworſhipped, they were fully aſſured, as ap…eareth by their ſuperſtition and Idolatrie. So the very …ay that God had bleſſed to this ende they vnderſtood not, neither could doe without the lawe, yet that there …ought to be ſome day they held vndoubtedly, as appeareth by their practiſe, when they had ſanctified ſo many daies to themſelues.
And that this Sabbath day, The Goſpell hath not taken away the obſeruation of the Sabbath.which hath that commendation of antiquitie and conſent which wee hauehave heard, ought to ſtande ſtill in his proper force; and that it appertaineth to vsus Chriſtians now, moſt euidently appea…eth by that authoritie and credite which it receiueth …rom the Goſpell and newe Teſtament alſo, in which it is ſo highly commended vntounto vsus, (that I might not in this place ſpeake of the manifold other teſtimonies that it hath in the old:) And by name we may ſee, how our Sauiour Chriſt & all his Apoſtles eſtabliſheth it by their …ractiſe, for they vponupon the Sabbath ordinarily enter into …he Synagogues of the Iewes, and preach vntounto the peo…le, doing ſuch things vponupon thoſe dayes, as appertaine …o ſanctifying of them, according to the commandement.
Obiect. Againſt which, leſt we might except that our Redeemer Chriſt Ieſus being made vnderunder the law (as the Apoſtle ſayth) came to fulfill the whole law for vsus,Galath. 4.4. and therefore he indeede ſubmitted himſelfe vntounto the obſeruation of the leaſt ceremonie therof al his life long, till at his death he cryed out, It is finiſhed, Ioh. 19.30. Math. 27.51.when the vayle of the Temple rent in twaine from the top to the bottome: to ſhew that all types and figures were abrogated and taken away, and therefore that his obſeruation of the Sabbath maketh no more for the certaintie of it, then his obſeruing of Circumciſion, keeping the Paſſeouer, and offering vp of …crifices, doe make for their continuance now vnderunder the Goſpell. Anſwer. Wee muſt further conſider that the Apoſtles themſelues, long after Chriſts death, and after they had receiued the holy Ghoſt,Iohn 16.13. euen the ſpirite of truth, that ſhould leade them into all trueth, doe by their practiſe and writings ſhewe that the Sabbath ſtoode vponupon a ſurer ground then the whole ceremoniall lawe, and therefore could not with it bee taken away.Acts 13.14. Paul and Barnabas, (as it is in the Acts) comming into Antiochia, went into the Synagogue vponupon the Sabbath day, and ſate downe, and after the reading of the Lawe and the Prophets, the rulers of the Synagogue ſent vntounto them, ſaying, Yee men and brethren, if ye hauehave any worde of exhortation to the people, ſay on: then Paul ſtoode vp, and beckened with the hand, and ſayd, Men of Iſraell, &c. going on forward with that notable ſermon that is ſet downe there, and when hee had ended,verſe 42. (as it is in the ſame chapter) The Gentiles beſought them, that they would preach thoſe words vntounto them the next Sabbath day: which alſo they did. And the next Sabbath day came almoſt the whole citie together to heare the word of God. verſe 44.Moreouer, the ſame Apoſtle at Theſſalonica, Acts 17 2.went into the Synagogue of the Iewes, and three Sabbath daies disputed with them by the ſcriptures.
And thus hee did not once or twiſe, but continually and ordinarily, ſhewing the ordinary continuance of the Sabbath, and the ſanctifying of it, as the Euangeliſt preciſely noteth, ſaying: Paul as his manner was, went in vntounto them. Now, though we are to preſume that Paul neither taught, nor practiſed any thing contrarie to the reſt of the Apoſtles, but that they agreed in one vniforme order of doctrine and gouernement of the Church, (as who had receiued of one and the ſelfe ſame ſpirite) and therefore this might bee ſufficient to ſhew their conſent herein: Yet notwithſtanding wee may reade how in the laſt booke of the Bible, and by the laſt Apoſtle (I meane who liued longeſt) the ſame thing is confirmed: where he is ſo farre from teaching, that the Sabbath for the ſpace of 97. yeares after Chriſt was taken away, (about what time it is thought that hee wrote that booke) that …e plainly auoucheth the cōtinuance of it in the Church, …y this new and honourable name,Reuel. 1.10. The Lords day, where …ne of purpoſe noting the time that he receiued thoſe Reuelations in, calleth it by that name that was beſt known to the Church at that time, otherwiſe he ſhould not ſo fitly hauehave expreſſed his mind to thoſe, to whō he wrote, which day thus called, all writers doe agree vponupon it new and old, yea the Papiſts themſelues to bee this very Sabbath which wee obſerue. Thus it is ſufficiently proued, that the Sabbath was none of thoſe Ceremonies, which were iuſtly abrogated at the comming of Chriſt, as being appoynted of God for no further time, but that it cō tinued in the practiſe of the Church when all other ceaſed, yea was kept faithfully in the Church by al them who had with one conſent ſhut out all the reſt. And that it is ſo commanded in the firſt booke of holy ſcriptures,Geneſis. where is ſhewed what was from the beginning, that it wanteth not his due praiſe in the laſt booke of the ſame,Reuelation. where is a propheſie of things to bee fulfilled vntounto the ende: and therefore wee muſt hearken vntounto the trueth of this doctrine ſo much the rather, leaſt that fearefull iudgement doe fall vponupon vsus, which the Lord Ieſus himſelfe threatned to bring vponupon them, that ſhall diminiſh any thing contained in this booke, and therefore which ſhall in whole or in part take away this day which is ſo honored there, when he ſayth,Reuel. 22.19. If any man ſhall diminiſh of the words of the booke of this propheſie, God ſhall take away his part out of the booke of life, and out of the holy citie, and from thoſe things which are written in this booke.
But that I might not ſeeme tedious vntounto you, we ſhall further heare in one word, that the Sabbath ſtill bindeth vsus, and that it ought to ſtand in his greateſt force,That two ends of ordayning the Sabbath, ſheweth the continuance of it. that euer it had, and that we hauehave as great neede of it as euer any people had in the world, and that our poſteritie ſhall hauehave ſo likewiſe, and therefore cannot be without it, if we conſider the principall ends of the firſt inſtituting and duplicate page duplicate page ordaining of it by God vntounto Adam in Paradiſe:A day of reſt is neceſſarie. Commanding him to reſt vponupon that day, and to keepe holie the day of reſt. And firſt of all to reſt, becauſe he was not of an infinite nature, though perfect, and therefore could not be occupied wholly about many (I doe not ſay) contrarie, but ſundrie and diuers things at once, as about the buſines of this world and the worſhip of God: wherefore being bound by his calling to dreſſe and keepe the garden, Gen. 2.15.verſe 3.and yet charged to keepe holie the ſeuenth day, meditating vponupon the wiſedome and merciemercy of God appearing as in all the creatures, ſo eſpecially in himſelfe, and thus beholding the inuiſible things of God in them, Rom. 1.20.giuing thankes to God for them, praying for the continuance of them, teaching them to his poſteritie, &c. it was needfull that the ſeuenth day ſhould bee vntounto him (as it was indeed) a Sabbath day, that is, a day of reſt, reſting from all his other neceſſarie buſineſſe, that ſo he might with his whole heart and mind attend vponupon theſe, as the worſhip of God required, which he could not doe, ſo long as in any part he ſhould be occupied about the other.
Now, if the perfecteſt man that euer was could not do this, and therefore ſtood in need of this liberalitie of God, in giuing him a day of reſt, how ſhall not we bee too fooliſh in thinking, that we (we I ſay) that hauehave not only loſt all the excellent graces, that Adam was furniſhed with, but alſo in ſtead of them, great corruptiō hath ouerwhelmed vsus, ſo that our mindes are dull in concerning the goodnes of God in his word and workes, and our hearts voyd of the true ſenſe and feeling of it, yet we ſhould bee able to hauehave all our worldly buſineſſe ſtill in our hands, and in our heads, not reſting from them any day, and therewithall to hauehave the ſame vnderſtanding and wit of ours, ſo conceiuing and deſiring by prayer the merciemercy of God, in the Worde, in the Sacraments, and in all other things of God requireth,Luk. 10.27. with all our heart, with all our ſoule, with all our ſtrength, and with all our thought. Or rather muſt we not needes confeſſe as the trueth is, that be…ng more bound to the ſeruice of God, then Adam was …n reſpect of our ſinne, yet are leſſe able to performe it …hen he in any tollerable meaſure, when wee hauehave done all that we can, and therefore hauehave more neede of a day of reſt then he, that nothing might hinder vsus.Muſcul. loc. com. praecept. 4. For if the bird (that ſhe might flye) muſt flutter with her wings, and deliuer her ſelfe from all things that might ſtay her, ſhall wee thinke, that it makes no matter, if wee come not to Gods ſeruice with minds and affections, freed from all lets, in which we muſt in our ſpirits bee lifted vp higher, then it is poſſible for any bird by flying to attaine vntounto? And doth not wofull experience tel vsus, that when we hauehave freed our hands from worldly matters neuer ſo much, yet wee cannot ſo ſoone free our mindes from them? and being once free, they will yet renew themſelues within vsus, without any preſent occaſion, by reaſon of our corruption, euen in the Church, and will iuſtle out (as it were) the meditation of Gods ſeruice many times, whereof Gods children doe complaine: how vnruly then wrould they be, if there were not a day to reſt from the occaſions of them, and how ſhould wee euer bee occupied in the word and in prayer, and the other parts of Gods worſhip, with any good acceptation to God, and comfortable practiſe to our ſelues, if we ſhould neuer a day reſt in bodie from the labours of this world, that in mind and heart we might be free from the cogitations, ſtudies, delights, and deſires of the ſame? So that we are not onelyonly not to thinke the Sabbath to be needleſſe (as many Atheiſts, prophane and ignorant men doe) but alſo we are to be perſwaded, that we our ſelues ſhould alwaies hauehave been ignorant, prophane and Atheiſts, not ſeruing God at all, but continually drowned in …he things of this world, by reaſon of the workes in the ſixe daies, or at the leaſt, diſſembling, counterfeit and hypocritical, ſeruing God rather in ceremonie and in ſhew, thē in that manner of ſinceritie & truth, which he requireth, if God had not in reſpect of our weaknes at firſt appoynted a day to reſt in, from all things that might any way ſtay and hinder vsus in it, and now in regarde of the ſame weaknes, but much more becauſe of the ſin which is within vsus, had not commanded the ſame to bee continued for our further good.
Gualt. in Act. 13. Homil. 88.And ſo I may ſay with Maſter Gualter, Becauſe we are distracted with diuers buſineſſe, Neceſſe fuit, it was neceſſarie that ſome time ſhould be appoynted free fromal cares and buſines, in which wee ſhould employ our ſelues wholly in ſoule and bodie, about thoſe things which doe make for the ſeruice of God, Muſcul. in praecept. 4.becauſe in it (as it is truely ſayd) Animum requirit non dimidiatum ſed integrum, God requireth not halfe but the whole ſoule and minde. And (that I might remember my former promiſe of being ſhort in ſo large a matter) wee may briefly conſider the neceſſitie of continuing the Sabbath vntounto all ages,It is neceſſarie that a daye ſhould be ſanctified. if wee remember that the Lord would hauehave Adam to ſanctifie and keepe holie one ſeuerall day in the weeke by it ſelfe, that by thoſe holie meanes of Gods ſeruice, whereof his ſoule did ſtand in neede, (as his bodie did of corporal food) he might keepe himſelfe in that perfect eſtate which he was placed in, which he had alſo power to doe. For though he was ſo glorious and excellent as he was, and ſhined in all vertues of ſoule and bodie farre aboue the Sunne, which he might hauehave poſſeſſed for euer: yet ſo it was by Gods wō derfull diſpenſation, that there were notable meanes ordained for both, without which they could not be: and therefore as in reſpect of his bodie, there was aboundance of pleaſant fruit in the garden to eate of, Gen. 2.9.ſo in regard of his ſoule there was the word of God, euen the Commandements (the perfect knowledge whereof he had) the ſacrament of his life alreadie receiued of God,Gen. 1.26. and Coloſs. 3.10. compared together Gen. 2.9. and to bee continued by him, the tree that was in the middeſt of the garden, he was commanded to pray and giuegive thankes, and there was the wonderfull & excellent frame of the world to ſtirre him vp to theſe things. So that as his bodily life …ould not be preſerued, (God ordayning it ſo) without …e vſe of his creatures, and therefore hee willed him to …dreſſe the garden and keepe it, in the ſixe dayes,Gen. 2.15. that it might yeeld thoſe things vntounto him: So the life of God which was in him, could not continue without thoſe ho…y and ſpirituall meanes appointed for that purpoſe, and …herefore hee was commaunded to keepe holy the ſeuenth day: verſe .3that in the more plentifull vſe of all the meanes vponupon that day, he might both make a ſupply of that which could not be done on the other dayes, and alſo thereby be continued in all ſtrength to doe all other dueties the dayes following.
Now, if Adam becauſe hee might fall, did ſtand in need of this day, to preſerue him from falling, how much more we being ſo horribly fallen alreadie, (as wee bee) doe ſtand in neede of it againe, againe, to bring our ſelues backe into that eſtate, from whence we are fallen, and as it were to recouer our firſt footing: if it was needfull for Adam (I ſay) being nowe moſt perfect to hauehave a day allotted out vntounto him, by true ſanctifying of which he might ſtill abide in his perfection: can we bee ſo froward to imagine, that now it is not moſt needfull for vsus, being ſo vnperfect, that thereby wee might be brought vntounto our firſt perfection againe? Yes ſurely, vnleſſe we be too much louers of our ſelues, and ouerweaned with the pride of our nature, muſt wee beleeue, that if the perfect image of God in Adam, not lightly ſhadowed, but drawen out with moſt liuely and orient colours by the finger of God himſelfe, could not continue in his firſt beautie, except by the pure meanes of Gods worſhip (as …t were by the firſt colours) it were now and then refre…hed, or at the leaſt wiſe kept in the ſame freſhnes: then …hen this goodly Image is ſo fowly defaced with ſinne, that not ſo much as the firſt draught thereof doth appeare, nay all the colours of it are by Sathan ſullied with iniquitie, or rather cleane put out, hauehave we much more neede to ſanctifie many daies by the word, Sacraments, and prayer, &c. that ſo the Image of the firſt man might be renued in vsus,Coloſſ. 3.10. Epheſ. 4.24. in knowledge, in righteouſnes, and in true holines, after the Image of him that created him: euen as the Lorde God himſelfe doth make this the vſe of the Sabbath, ſaying, Keepe yee my Sabbaths, for it is a ſigne betweene me and you in your generations, Exod. 31.13.that yee may know that I am the Lorde which doe ſanctifie you: calling it a ſigne, that is an inſtruction, or that which teacheth, becauſe by the obſeruing of it they ſhould be taught, that it was the Lorde that created them, and would ſanctifie them: and therefore he ſaith, that hee would hauehave them obſerue and keepe the Sabbaths, that therby they might know, that the Lord which made them, would alſo ſanctify them by thoſe meanes and ſo by a new birth ſhape them into that Image whereinto hee had created them at the firſt. VntoUnto which agreeth that which the Prophet Iſayah ſpeaketh in the 56. chapter, where hee promiſeth vntounto the barren in ſtead of ſonnes and daughters, that this ſhall bring them a better and more laſting name then they, if they will in true knowledge of his will and holines of life ſerue him, as hee requireth of them in his couenant, and (that they might doe ſo) will diligently keepe the Sabbaths,Eſay 56.4. ſaying, Thus ſaith the Lord vntounto the Eunuches that keepe my Sabbath, and chuſe the thing that pleaſeth me, and take holde of my couenant, euen vntounto them will I giuegive within my houſe, and within my walles a place and a name, better then of the ſonnes and of the daughters, and I will giuegive them an euerlaſting name, that ſhall not be put out. In which words we ſee he requireth this of them, if they would enioy the promiſe, that they ſhould ſerue him in knowledg & in holines according to his couenant: and therfore that they would keepe the Sabbaths: whereby the Lorde himſelfe would giuegive vntounto them that which he alſo promiſeth in his couenant, euē that knowledge and holines which hee requireth, and according … which they were firſt created, whereby they might …nioy all other promiſed bleſſings.
Thus then we ought to bee ſo farre from the brutiſh minde of a great many, who minding nothing but their backe and their belly, know no vſe of the Sabbath, ſauing …hat they ſee it is thus commanded by authoritie, and …hus publikely obſerued: as that wee ſhould acknow…edge it to be the ſingular mercy of God towards vsus in Chriſt Ieſus, that hee hath giuen vsus his Sabbaths, giuen them to vsus (I ſay) who when wee were plunged in the bottomleſſe pit of all miſerie, and there preſſed downe with the weight of our owne ſins, had no meanes to be rayſed out of it againe (as from the dead) ſauing his holy word, and bleſſed Sacraments, (in which he offereth vntounto vsus aſſuredly Chriſt Ieſus to bee our Sauiour and redeemer) hath together with them giuen vsus his Sabbaths, that vponupon them we being ſo fully and altogether occupied in …heſe meanes as we ſhould be, (and as we can not bee in …he other daies, becauſe of our callings) might through the bleſſing of God be made partakers of him, who was made of God the father for vsus wiſedome, righteouſnes, 1. Cor. 1.30.holines and redemption, and ſo be ſaued by him.
And indeede, what would become of vsus,If there were no Sabbath, Gods worſhip would be altogether neglected. if wee had not the Sabbaths? For that I might not ſpeak of the wicked, who vponupon the ſixe dayes ſeldome or neuer pray, neuer reade the worde, neuer giuegive themſelues to any good meditation or conference of the Scriptures, (as the things not appertaining to thoſe dayes) but are wholly poſſeſſed and caried away with the profits and pleaſures of this worlde, as it were with a ſtreame, yet through Gods mercifull ordinance are driuen to heare vponupon the …abbath, and doe that which otherwiſe they would not, whereby happily ſome good is wrought in them, or elſe are left more without excuſe before Gods iudgement ſeate, to their iuſt condemnation: That I might not ſpeak of theſe: wee may pitifully behold the children of God themſelues, many times neglecting the publike and priuate exerciſes of religion, euen of the word and prayer in the weeke dayes, being partly diſtracted in their callings for want of heauenly wiſedome, to diuide out their times, and partly hindered by that vntowardnes and vnaptnes, that is in their nature to all goodnes, and partly by a careleſſe forgetfulnes, (the world thruſting it out of their minds, & the diuell ſtealing it away) wherby they do not ſo grow in the graces of God as they might: therefore they are to too vnthankfull, if they doe not acknowledge with thankes this vnſpeakable benefite of the Sabbath, in which God hath commanded them for their good to ſupply their former wants, to make vp the breaches (as it were) of the other dayes, and to build vp the decayes of them, and to doe that wholly, which before they did but in part, and to doe that an whole day, which before they did but by peeces, and to doe nothing but that which before they ioyned with other thinges; that ſo they might come to that happines which GOD would hauehave them, & to the which otherwiſe they could not come. For lamentable experience in themſelues doth teach them, that though they obſerue the Sabbath neuer ſo diligently, according to Gods good commandement: yet by reaſon of ſinnes (which is ſo bred in the bones, that it will not out in the fleſh) they finde themſelues failing in many dueties to God and men, very vntounto ward many times to thoſe that they doe, and ſo corrupting them; falling into many ſinnes, prone vntounto a great many moe, and ſo hardly with great ſtriuing to keepe an eeuen courſe of life, that in their conſciences they doe aſſuredly ſubſcribe vntounto this truth, that if there were no Sabbath at all, they were moſt miſerable, and ſhould become like vntounto the reſt of the world. And ſo let vsus conclude this matter, confeſſing and acknowledging vponupon the premiſſes with all the Church of God, (to the ſtoping of the mouthes of them that gainſay it, the … condemnation of them that enquire not after the …eth of it, and the praiſe of our God) not onelyonly that the …bbath ought to be continued, but that wee take it as a …incipall merciemercy, that the Lord hath reſerued it vntounto ….
Now it remaineth that I ſhould deſcend into the particulars of this Commandement, which alſo I would preſently doe, were it not that certaine obiections which men make againſt this trueth (which doubtles alſo may ariſe in your mindes) did lye in the way,It is dangerous to reaſon againſt a known trueth. which are firſt to … remoued: wherein generally wee are to bee aduiſed and carefull how at any time wee diſpute againſt any trueth plainly proued, and when the doctrine is ſubſtantially confirmed, how wee ſtande reaſoning againſt it, which as I hauehave often taught, ſo I take it to bee a ſafe way, leaſt when we will not receive the trueth in louelove, 2. Theſs. 2.10.11.that we might be ſaued, God giuegive vsus ouer to effectuall illuſions, that wee might beleeue lyes: then ſhall wee thinke eueryevery ſhew of reaſon, that either our owne corrupt vnderſtanding ſhall teach vsus, or any wicked man ſhall buzze in our eares (the diuell working in both by Gods iuſt iudgement) to bee of more force for the ouerthrowing of that which is taught, then al that hath been ſpoken, or can be to vphold it.
But if in this caſe any reaſon be offered vntounto vsus, let vsus firſt of all ſuſpect it, & draw our hearts to a miſliking of it, ſo ſhall we be fitter to reaſon againſt it, as the Apoſtle teacheth vsus in many places, and namely in the 6. to the Romanes, Shall we continue ſtill in ſinne, Rom. 6.1.that grace may abound? God forbid. As if he ſhould ſay, fie vponupon that, God keepe vsus from it. Secondly, let vsus know that though wee cannot anſwere the doubt, that yet we muſt not giuegive ouer our perſwaſion in the trueth. For if it be a principle in Philoſophie, that a foole may obiect more ſometimes, then a wiſe man can anſwere, much more is it true in Diuinitie, that wee hauing ſinne in vsus out or meaſure, and the ſpirit of God but in meaſure, the one can teach vsus to obiect or conceiue more againſt the trueth, then by the other wee ſhall bee able to anſwere and ſay for it. Laſt of all, let vsus ſay with the Apoſtle,2. Cor. 13.8. I can doe nothing againſt the trueth, but for the trueth: and therefore that wit and reaſon wee hauehave, let vsus rather ſpende it in learning the proofes to maintaine the trueth, (which is the ſafeſt way to continue in it) then to intangle and (as it were) to ſnarle our ſelues in thoſe doubts againſt the trueth, which as they be many, ſo are they endles and dangerous.
But concerning the obiections againſt this ſpeciall truth, my purpoſe is not to meete with eueryevery one of thē, (for I knowe them not, neither can any man) for as the trueth is one and certaine, ſo errors are infinite and without number, in ſo much that looke how many men there bee in the world, ſo many obiections there bee made againſt one principle in religion, and ſo many moe, as that eueryevery man may hauehave a world of doubts within himſelfe: yet ſome I will briefly remember and thoſe eſpecially, which I hauehave obſerued to bee moſt riſe in the mouthes of that people, with which I hauehave had moſt dealing in this matter.
Obiect. 1 The Sabbath belongs onelyonly to the Iewes.Firſt of all, they ignorantly ſay, (as all obiections doe ariſe from the ignorance of the trueth) that the Sabbath is a Iewiſh thing, belōging only to that people, & ſo not appertaining vntounto vsus. Againſt which all that that wee hauehave alreadie ſpoken and heard, doth moſt euidently and openly, and (as it were) with a lowd voyce ſpeake: For it hath been ſubſtantially proued, Anſwer. that this Commandement did no more begin with the people of the Iewes, then any other may, that it was 2000. yeares and more, before euer they were a people, and it hath continued now 1500. yeares and more in the Church, ſince the Iewes were no people: and when all Iewiſh things hauehave been abrogated, onelyonly this hath continued ſtill in the Church, in his owne proper force, that it might appeare, that it was of a nature farre differing from them, hauing neither beginning nor ending together with them.
And this is that which a learned man maſter Wolphius ſaith, (when hauing before ſpoken of other feſtiuall daies of the Iewes now abrogated) hee addeth:Wolph. Chronol. lib. 2 cap. 1. Sabbathum autem dierum ordinarium & perpetuum, &c. But the ordinary and perpetuall Sabbath of daies, that is the ſeuenth day, (by this name hee oppoſing it to the Sabbath of weekes and yeares) is not to bee reckoned among the figures and ceremonies of the Iewes, both becauſe it was ordained in Paradiſe before the fall of man for the worſhip of God, and alſo it is commanded in the Decalogue, which containeth in it nothing ceremoniall, nothing typicall, nothing to be abrogated: for in that I hold the poſition of the Schooleman to be true: The precepts of the Decalogue are (indiſpenſibilia) not to be diſpenſed withall. Thom. 1ae. 2ae. quaeſt. 100.And therefore the vrging of this commandement vponupon the Church of God at this day ſo ſtraightly, is not to bring them into the intollerable bondage of the Iewes, from which they are deliuered by Chriſt: nor to lay vponupon them that yoake which neither they nor their fathers were able to beare: Acts 15.10.but to chalenge them with that ancient obedience, which God alwaies required at their hands, and from which they were neuer free. Nay to ſhake off our obedience to that, whereunto the Church hath alwaies yeelded vnderunder this pretence in ſo waightie a matter, is to abuſe our libertie, to turne it into licentiouſnes, and to ſet open a windowe vntounto all kinde of prophaneneſſe.
Obiect. 2 Moreouer, whereas others are driuen to confeſſe, that there ought to be a Sabbath ſtill remaining with vsus, (becauſe they cannot deny a thing ſo euidently proued in the olde and newe Teſtament) yet notwitſtanding they ſay, it is to be vnderſtoode,The Sabbath is a continuall reſting from ſinne. not ſo much of any one day, nor the reſting from any ſpeciall worldly labour, as of the whole life of a Chriſtian, and the continuall reſting from ſinne, which is the ſpirituall and true Sabbath: and ſo not any one day, but eueryevery day is commended vntounto vsus, that in them wee ſhould reſt from our owne workes which is ſinne, and ſo keep a continuall Sabbath, ſanctifying eueryevery day, and putting it apart to the doing of Gods holy ſeruice, and that alone: which if we doe, then doe we truely keepe the Sabbath, though we be occupied in the affaires of our calling. For this is that (ſay they) which the Prophet Eſay commendeth vntounto vsus, when he ſayth, that vponupon the holy Sabbath, we muſt not doe our owne will, nor doe our owne waies, nor ſeeke our owne will, (for thus many wordes there hee vſeth) but conſecrate it as glorious vntounto the Lord: Eſay 58.13.Loe, (ſay they) he requireth this, on the Sabbath that we ſhould reſt from doing our own will, and this alone, which ought to bee perpetuall, not reſtrayned to any certaine day, and therefore the Sabbath that he ſpeaketh of, is of this nature, and of none other. And of this iudgement there are too many in the world, not onelyonly thoſe who vnderunder this colour doe aboliſh this day, as the Familiſts, and other prophane men: but alſo thoſe who retaining the day, make this the principall thing in it, to reſt from ſinne, (which I take to bee generall to the whole lawe, and common to all dayes) and therefore they doe reſtraine theſe words, (No worke, Thy worke, Any ſeruile worke) vntounto ſinne, and make it almoſt proper vntounto that, at leaſtwiſe principally to include it: and therefore vnderunder that pretence take more libertie to themſelues vponupon this day, then they ſhould, ſo that they reſt from ſinne. And of this minde are not onelyonly the Schoolemen, but alſo ſo many newe and olde writers, that I need not to name any: from whom (with all humilitie, reſeruing their due praiſe to themſelues) let mee a while with your fauours differ in iudgement, without all ſuſpition of ſingularitie, till you heare what I can ſay to the contrarie. VntoUnto this therefore wee doe firſt of all anſwere, Anſwer. that the Prophet Moſes doth oftentimes ſpeake of a ſet day, and the ſeuenth day is oftentimes. repeated, and he ſtandeth vponupon a day, and therefore if Eſay bee otherwiſe taken, he is againſt Moſes, one Prophet againſt another, which cannot bee: and thus by the authoritie of Moſes in thoſe daies his mouth might ſoone hauehave been ſtopped.
Secondarily,To r…ſt from ſinne is the fruite of the true keeping holie of the Sabbath. we ſay that the true meaning of the Prophet in that place, is to teach the right manner of ſanctifying the Sabbath indeede, and therefore he correcteth that abuſe which was among them, by name, that they ſtraightly obſeruing the outward reſts, had not that care of the fruitfull vſe of Gods worſhip, which they ſhould hauehave had, but either altogether neglected it, or did it but in Ceremonie. Therefore he telleth them, that all their reſting was to no purpoſe, if they did not ſo ſpend that time in the holy ſeruice of God, as that thereby they might be made afterward more fit to reſt from ſinne, and to doe Gods will: and ſo doth giuegive them to vnderſtand, that thē they had ſanctified the Sabbath indeed, when as thereby they were more furthered in the ſpirituall reſt: not altogether taking away the Sabbath day, but ſhewing what, fruit ſhuld come therof, without the which the other was but an outward, and bare and vnprofitable Ceremonie. Whereunto agreeth Maſter Caluin: Cal. in Exod. 20.8.Legitimus Sabbati vſus, The right vſe of the Sabbath muſt be referred to our ſanctification and the deniall of our ſelues. He doth not ſay, that this is all in all, but that we muſt make this good vſe of the day, to profite thereby in mortification, and that muſt the fruite of the worſhip of God therein.
And that this is the proper meaning and naturall ſenſe of the place further appeareth, by that which goeth before in the ſame chapter:Eſay 58.5.6. Is it ſuch a faſt that I hauehave cho…n, that a man ſhould afflict his ſoule for a day, As alſo it is of keeping the day of faſt.and to bowe downe his head as a bulruſh, and to lye downe in ſacke cloth and aſhes: wilt thou call this a faſting, or an acceptable day vntounto the Lord? Is not this the faſt that I hauehave choſen, to looſe the bands of wickedneſſe, to take off the heauie burdens, and to let the oppreſſed goe free, and that ye breake eueryevery yoake? Is it not to deale thy bread to the hungry, & that thou bring the poore that wander into thy houſe? When thou ſeeſt the naked, that thou couer him, and hide not thy ſelfe from thine owne fleſh? In all which words, it cannot be the meaning of the Prophet to take away the outward abſtinence frō the creatures of God in the day of faſting, (which was commanded in the law and the Prophets, and warranted by our Sauiour Chriſt afterward in the Goſpel, according to the nature of it) but to ſhew that though they did faſt neuer ſo much, ſo that their bodies were brought lowe thereby, and made weake like a bulruſh, yet that their hearts were haughtie and proude ſtil, hard and cruell to their brethren, and were not thereby humbled in their ſoules before God and men, and did not ſhewe their humiliation according as they did outwardly profeſſe it by the ceremonie of faſting, did not ſhewe it (I ſay) by the deedes of louelove vntounto men, that all their faſting was not regarded of the Lord, neither was it acceptable vntounto him. So that in both the places he ſpeaketh incompariſon (as in many other places of the ſcriptures) giuing vsus to vnderſtand aſſuredly, that neither the ceremonie of faſting was allowed of God (though commanded by him) vnles that afterwards by the fruites of true humilitie, they did ſhew that they had vſed it in trueth: neither the preciſe obſeruing of the Reſt vponupon the Sabbath was pleaſing in his eyes (though neceſſarilie required by him) vnles by the power that they got therby againſt ſinne, to reſt from it, they did declare, that by the religious vſe of Gods holie ſeruice, they had ſanctified it aright: ſo that he doth not forbid the one to eſtabliſh the other, but ſheweth that it is in vaine and to no purpoſe, when it is ſecured from that end, for which it was ordained, and bringeth not foorth that fruite which it would doe, if it were rightly vſed, As we may ſee the ſpirit of God ſpeaking thus:And it muſt be the fruit of all true religiō. Iam. 1.27. Pure religiō and vndefiled euen before God the father is this, to viſite the fatherleſſe and widows in their aduerſitie, and to keep himſelfe vnſpotted of the world: Where his purpoſe is not to exclude all the parts of Gods ſeruice, as though no religion conſiſted in the hearing of Gods word, receiuing the Sacraments and praying, and as though if a man did …eade an outward ciuill life, ſo that he could not be openly charged with any ſinne among men, but were pitifull to the poore, then it made no matter of what religion hee were, for this was all in all: but he ſpeaketh againſt the hypocriſie of ſuch, as making a great ſhewe of religion, and carrying the name of profeſſors, there appeared no fruites of true religion in their liues and conuerſations, aſſuring them that all their religion was in vaine, & more in ſhewe then in trueth, vnleſſe theſe fruites did followe vponupon it, as appeared by the verſe immediatly going before: If any of you ſeemeth religious, and refraineth not his tongue, but deceiueth his owne heart, this mans religion is vaine. And ſo telleth vsus, that a mā may be ſayd to be of a good religion indeed, when he ſerueth God in the word, Sacraments and prayer, ſo that thereby he is made more fit to doe all dueties vntounto men, eſpecially to ſhew merciemercy to the fatherleſſe and widowes in their aduerſitie. So that a man can no more vnderunder that fore-named pretence out of Eſay, take away the obſeruing of one particular day diſtinct, and put apart from the reſt to Gods vſe in his ſeruice, and yet to imagine that the law of the Sabbath ſhould not bee broken, then bee may from this other place of Iames conclude, that to heare the preaching of the word, to receiue the Sacraments, & to pray vntounto God, are none of the things which God requireth, neither doth pure region conſiſt in them: but as wee would rightly iudge …im to miſtake the ſcripture, that ſhould vponupon this or any ſuch place (as certaine ſchiſmatikes or rather heretikes hauehave done) ſeuer and cut themſelues off from the publike meetings of the Church, and that manner of Gods ſeruice which is now receiued among vsus.
So that we ſay, that hee is led with ſome priuate ſenſe of his owne, and dooth not wiſely conſider the circumſtance of the text, nor indifferently compare it with the bodie of the reſt of the Scriptures, which ſhall vponupon that other place of Eſay diſanull the keeping of any one certaine daye, and ſo to race out (as it were) that Commandement out of the Canon of the Scripture. But that I might not ſtand too long in one thing, I will haſten to that which followeth.
Obiect. 3 The aduerſaries of this truth hauehave alſo ſnatched ſomething out of the new Teſtament to impugne it, and hauehave left no corner vnſought, from whence they might gaine any thing, to confirme them in their error. They ſay,Chriſt hath taken away the Sabbath in the Goſpell. Mark. 2.27. that Chriſt taketh it away in the Goſpell of Marke, and other places, where he ſaith, that the Sabbath is made for man, and not man for the Sabbath: therefore it muſt ſerue man, and not man be bound vntounto it, it is at the will and diſpoſition of man, and is to bee ordered by him, and he not to be brought into the ſeruitude and bondage of it, it is in his power to keepe it, or not to keepe it, and how and after what manner to keep it, ſeeing it was made for him. Anſwer. For anſwere vntounto which: firſt, I may ſay, as Maſter Caluin ſayth (vponupon the miracle of healing him that was ſicke of the palſie) Ʋidendum &c. We muſt remember what kinde of defence Chriſt doth vſe, Caluin in Ioh. 5.17.he doth not ſay, that the law of keeping the Sabbath was temporarie, and now to be abrogated, but rather doth denye, that he hath broken this law. Then the ſame Maſter Caluin ſets downe his iudgement plainly of this matter:Caluin. in hunc locum. Falluntur meo iudicio, &c. They are deceiued in my opinion, who thinke that here the Sabbath is altogether abrogated, ſeeing that our Sauiour Chriſt doth but ſimplie teach what is the right vſe of it: for although he had ſayd before, that he was the Lord of the Sabbath, yet the time of abrogating things was not yet come, becauſe the vaile of the Temple was not rent in ſunder. And therefore wee muſt further remember that our Sauiour Chriſt, being the onelyonly Prophet of the Church, and perfectly knowing the will of his father,Iohn 1.18. & 1.2. as being in his boſome, and a teacher ſent of God into the world at that ignorant time, when the trueth was ſo darkened by the falſe gloſſes and corrupt interpretations of the teachers, yea almoſt put out, doth in this and other like places entreating of the Sabbath, interprete the true meaning of the law, bringing it into light, and redeeming it (as it were) from the thicke miſts of ignorance, into which the Rabbins and Doctors of the Church had throwne it. And as in that notable ſermon which he maketh, Matth. 5.6. …nd 7. chapters, he doth not diſpute againſt the law, but againſt their falſe meaning and corrupt ſenſe, vntounto which they had wreſted it: ſo here he ſheweth, that it was neuer the meaning of this Commandement, that the reſt vponupon the Sabbath day ſhould bee ſo ſeuerely required, that for want of things neceſſarie, man ſhould take hurt …hereby, ſeeing that the Sabbath and day of reſt was ordained by God for the profite and commoditie of man, and not for his hinderance, and ſo iuſtifieth the doing of …is Diſciples in gathering corne, preparing and eating it, becauſe that otherwiſe they ſhould hauehave fainted in their iourney: for ſo it was, that they ſo followed their Lord and maſter, trauailing from towne to towne to preach, that they had no leiſure to eate their meate, therefore going through the corne fields, they gathered here and there to ſatisfie their weake and wearie bodies. Now whereas the Phariſies that were preſent were offended at it, becauſe …t ſtood not with their tradition of reſting from all bodily …abour, our Sauiour Chriſt vponupon that occaſiō teacheth the …rue maner & end of reſting vpō the Sabbath (which was …om the beginning) & bringeth not in any new libertie, which was not granted before, ſaying, The Sabbath was made for man, & not man for the Sabbath: where we muſt vnderſtand, that by Sabbath he meaneth the Reſt, euen as the word doth import, and ſo it is true indeede that God ordained a time of reſt for mans ſake, that he being holpen thereby, and his nature refreſhed, might bee made more fit to doe the workes of God, and his owne workes in his calling. So that the Phariſies did peruert the right end of resting, when they turned it to the hurt of man, for want of doing ſuch things, as the nature of man did preſently ſtand in need of, as now the Diſciples being readie to faint, if they had not gathered for themſelues, they ſhould hauehave been more vnfit to ſerue God in their callings. And this ſelfe ſame thing Maſter Gualter very learnedly obſerueth:Gualt in Mar. 2. Homil. 22. Sabbathi otium Deus hominis cauſa inſtituit: God hath ordained reſt or ceaſing from worke vponupon the Sabbath for man.
We muſt vſe reſt, and all Gods creatures to fu…ther vsus in his ſeruice.So (to draw theſe things into a narrow roome) I grant vntounto them, that rest was made and ordained for man, as meate and drink, apparrel and ſleep, and all other things here belowe, and man was made to glorifie God: and therefore he is ſo to eate and drinke, ſleepe and reſt, as he thereby may bee furthered in the ſeruice of God, and a man can no more from hence gather, that a man may vſe the day of reſt at his pleaſure, and that it is in his owne power to diſpoſe of it, as it liketh him beſt, then he may perſwade himſelfe to eate, what and when and where, and how it pleaſeth himſelfe, but as the Apoſtle ſaith, All the Creatures of God are ſanctified our vſe by the word and by prayer: 1. Tim. 4.5.and thefore if we will hauehave the right vſe of them, wee muſt ſo vſe them as the worde requireth, and pray vntounto GOD for his bleſſing in the ſober vſage of them: ſo muſt we ſay of the Rest which God hath commanded vsus to ſanctifie and keepe holy, the ſanctification of which was the higheſt and moſt principall end of it, according to the Commandement, Remember the ſabbath day (that is) the day of Reſt to k…epe it holy, and therefore though the Rest was made for man, and man hath the diſpoſition of it, yet man being made for the glorie … God, he muſt ſo vſe his Reſt, as by the ſanctifying of it, …e may bring glorie to God indeed. And therefore the …ame Maſter Gualter, a little after ſaith,Gualt ibid. Theſe things are …ot ſo to be vnderſtood, as though it were lawfull for vsus in …heſe things, to appoynt or doe at our pleaſure what liked vsus …est: but Christ doth here teach the right vſe of all outward …hings, least that we ſhould through ſuperstition abuſe thoſe …hings vntounto the hurt of our ſelues or other men, which God …ath appoynted for our ſafegard and good. Therefore let vsus marke how our ſauiour Chriſt doth ſaye, Man was not made for the ſabbath or rest, but he doth not ſay, man was not made for the ſanctifying of the Sabbath, or keeping …oly the day of Rest: For as it is true, that all the Creatures were made for mans vſe, and therefore they were made before him, that he being made might vſe them: ſo man was made that hee might keepe the whole lawe of God, …nd eueryevery part of it, and therefore it was not giuen out …ill man was made: ſo man is aboue the Creatures, but …he lawe is aboue him, and hee is made to worſhip God, to …allow his name, and to ſanctifie his ſabbath. And ſo I may ſay with Peter Martir. Here conſider the order of things: P. Martir. in Gen. 2.ſome things are created for man, therefore man was made …fter them: but man was made for the ſeruice of God, there…ore ſtraight way after the Creation, was brought in the …leſſing and ſanctification of the ſabbath.
And thus wee may conclude the truth of this doctrine …hat wee hauehave in hand, notwithſtanding any thing, that …ath been ſpoken againſt it, namely, that as there hath …een a ſabbath day from the beginning, ſo there is great …aſon that it ſhould continue to the ending, and though had neuer ſo many aduerſaries that hauehave bent their …ree againſt it, yet they are not able to ouerthrowe it, as …ing that which is ſtrengthened by Gods Commande…nt, and (as it were) fortified by his owne hand: yet I am not ignorant, that it hath many and mightie enemies, …nd thoſe that hauehave a great deale more to ſay againſt it then I hauehave vttered: nay, I doe not thinke, that there is any one poynt of our Religion, that is ſo in controuerſie among the learned of all ſortes, as this of the ſabbath, wherein many friendes doe diſagree: but my purpoſe is not to deale ſo farre, which thing I leaue to them that hauehave trauailed a great deale more then my ſelfe in this matter, and I doe praye that this my labour might bee a ſpurre to the godly learned, to take more paynes in ſo worthie an argument, and to publiſh abroad that which I knowe ſome hauehave in their handes concerning this doctrine, (though I hauehave not read the ſame) and then I would thinke I had reaped a ſufficient fruite of my labour: and in the meane ſeaſon I will remember my purpoſe, to conteine my ſelfe within the compaſſe of my firſt preachings.
Now as we hauehave hitherto ſeen, that there ought to be a Sabbath day, ſo it remaineth that we ſhould heare vponupon what day this Sabbath ſhould bee kept, and which is that very day, that is ſanctified for that purpoſe. For I know it is not agreed vponupon among them that doe truely hold, that there ought to be a Sabbath, which is that very day, vponupon which the Sabbath ſhould alwaies bee. Herein the Lord hath beene mercifull vntounto his Church, and ſuccoured the infirmitie of man in this behalfe, and decided the endleſſe contention that might hauehave beene about this matter,The Sabbath ought to be vponupon the ſeuenth day and vponupon none other. Gen. 3.2. Exod. 30.10. Deut. 5.14. in that he hath told vsus that it is the ſeuenth day, which he hath ſanctified for that purpoſe. For it is in expreſſe words ſayd in Geneſis, that God bleſſed the ſeuenth day and ſanctified it: and in Exodus, The ſeuenth day is the Sabbath of the Lord thy God: and afterwardes the ſame words bee repeated by Moſes in Deuteronomie. Therefore it muſt needes be vponupon that day and vponupon none other, for the Lord himſelfe ſanctified that day, and appointed it for that purpoſe,Auguſt. epiſtol. ad …anisar. 119 cap. 10. and none but it. And therefore it is truely ſaid of that great clerke Saint Augustine, De ſolo Sabbatho dictum eſt, &c. This is ſaid onelyonly of the Sabbath, GOD ſanctified the ſeuenth day. In ſo much that a man being in conſcience perſuaded that he ſhuld keepe holy vntounto the Lord ſome one day or other, ſhould ignorantly chuſe out ſome other day, neglecting the ſeuenth, to ſanctifie it by reſting from his labours, and wholly applying himſelfe to Gods ſeruice, he could not looke for that bleſſing from GOD, which no doubt the Church of God doth find at his hands vponupon that day by vertue of his eſpeciall promiſe, for he bleſſed that day and ſanctified it.Pet. Mart. in Gen. 2. And as Peter Martyr alledgeth it out of Rabbi Agnon, This bleſſing doth light vponupon thoſe who obſerue and ſanctifie the ſame Sabbath that God hath appointed: and wee doe not reade that hee beſtowed that bleſſing vponupon any other day, which we know he did vponupon the ſeuenth: So that the ſubſtance of this law is naturall, as Maſter Iunius ſay…h,Iunij pralect. in Gen. 2.3. and to bee obſerued of all men alike, namely, that eueryevery ſeuenth day ſhould bee holy vntounto God And ſo it is true not onelyonly that of eueryevery ſeuen daies, as Peter Martyr ſaith, one muſt bee reſerued vntounto God: Pet. Mart. in Gen. 2.and a little after, it is perpetuall that one day in the weeke ſhould bee reſerued for the ſeruice of God, but that this muſt be vponupon the ſeuenth: In ſetting downe of which I doe not ſo farre forget my ſelfe, but that I remember that ſome, whom with all humilitie I doe reuerence in the Lord, and giuegive thankes vntounto him for their labours, that (I ſay) they are otherwiſe minded, and do not thinke that the Church is neceſſarily tyed to the number of ſeuen in obſeruing the day: Yet I doe not ſee (bee it farre from me that I ſhuld obſtinately cōtend with any) where …he Lord hath giuen any authoritie to his Church ordi…arily and perpetually to ſanctifie any day, except that …hich he hath ſanctified himſelfe. For I holde this with …ther learned men as a principle in diuinitie, that it belon…th onelyonly to God to ſanctifie the day, as it belongeth to him to ſanctifie any other thing to his owne worſhip.Muſcul. loc. com. praecept. 4. Deus eſt qui ſanctificat, ſayth Muſculus, Jt is God that doth ſanctifie, that is, who of common or prophane thinges makes holy, it is duetie religiouſly to obſerue according to his word the things that are ſanctified of him: noſtrae poteſtatis non eſt ſanctificare, it is not in our power to make holy at our pleaſure the things that God hath not ſanctified, if any man ſhall attempt it, hee not onelyonly therein is ſuperſtitions and not religious, but alſo doth therein chalenge that to himſelfe by a raſhnes, that cannot be excuſed, which belongeth onelyonly vntounto God. And as wee know not how to worſhip him, but that we are ſure by his worde, that hee hath ſanctified ſuch and ſuch things to that end: namely, hath appointed the preaching of his word, the adminiſtration of the Sacraments, and calling vponupon his name for that purpoſe, and therefore in vſing of theſe, we promiſe our ſelues to be bleſſed of him, for he hath himſelfe eſtabliſhed them by his owne mouth, and therefore his bleſſing muſt needes accompany them: So at what time we ſhould neglect all other things, and wholly apply our ſelues vntounto theſe wee are wholly ignorant, but that we know he hath ſanctified the ſeuenth day, and bleſſed it for this cauſe, and it was as needfull for the Lord (in reſpect of our ſelues) to tell vsus which was the day, as to tell vsus that there ought to be a day, and ſo much the more, by how much our nature is more corrupt in one then in the other. For all they which either by the light of reaſon or knowledge of Gods worde hauehave attained to this trueth, that there ought to be a day ſeuered from the reſt to this ende, yet hauehave not gone ſo farre with one conſent to ſet downe this very ſeuenth day: For that I might not ſpeake of the Gentiles, who kept ſo many holydaies as we know they did, yet could not away with the Sabbath of the Iewes which was vponupon the ſeuenth, the very practiſe of the Papiſts doth declare how blinde wee are in this matter, who vntounto the ſeuenth day (which the Lord hath ſanctified) hauehave adioyned ſo many other daies, as the ſecond, third, or fourth day of the weeke, and all of them indifferently as they fall out, and made them equal with the ſeuenth in ſanctifying of them, nay many times preferring them aboue it, in that they hauehave appointed a more ſolemn kind of ſeruice vponupon ſome of thē, then vpō the ſeuenth, and iudging it a greater ſinne to trauell or worke vponupon ſome of them, then vponupon the ſeuenth, wherin (yea, if their religion were good) they could not ordinarily looke for ſuch a bleſſing of God, as vponupon the other. Beſides there bee other, who iuſtly condemning the Papiſts for this intruſion of dayes, yet are perſuaded not onelyonly that the day which wee nowe keepe, may bee changed by the Church without any offence, but that the number of ſeuen may bee altered, contrary to that which hath continued from the beginning. Therefore, we muſt needes acknowledge it to be the ſingular wiſedome and mercy of God towardes his Church thus by ſanctifiyng the ſeuenth day to ende the ſtrife: For as we ſee in Gods ſeruice, when men goe away from his word, there is no end of deuiſing that which hee alloweth not, and they fall vponupon eueryevery thing, ſauing vponupon that they ſhould: ſo in appointing the day if wee be not ruled by the worde, wee ſhall find by experience that eueryevery day will ſeeme more conuenient to vsus then that, at leaſtwiſe we ſhall ſeeme to hauehave as good reaſon to keepe any other as the ſeuenth.
Now ſeeing it appertaineth onelyonly vntounto God to bleſſe vsus,It belongeth onelyonly to God to ſanctifie any creature. it cānot belong to any but him to appoint the meanes whereby hee will conuey this bleſſing vntounto vsus, and hee hath not onelyonly ſanctified the meanes, but hath eſpecially bleſſed the ſeuenth day for thoſe purpoſes, and dealing with it, we deale with that which hath an eſpeciall bleſſing vponupon it for our ſakes. For this cauſe we vſe in the ſacraments the water, the bread, & the wine rather then any other thing in the world: & we look aſſuredly to receiue that bleſſing from theſe creatures which we cannot from any other, becauſe GOD hath ſanctified them for this purpoſe, and hath put that rich bleſſing vponupon them for our good, which no other creature hath vnderunder the ſunne: In ſo much that if any one would miniſter or receiue the Sacraments in any other elements then theſe, he ſhould not finde that bleſſing of the forgiuenes of ſinnes, and newnes of life, which the Lorde doth by theſe meanes conuey vntounto his Church. For as no man in the worlde can of himſelfe make this promiſe vntounto men, that they ſhall bee waſhed and clenſed from their ſinnes by the bloud of Chriſt, and that by his body and bloud they ſhall be nouriſhed in ſoule and in body vntounto euerlaſting life: ſo none in the worlde can appoint out the meanes whereby God will conuey theſe ineſtimable treaſures vntounto vsus, put vsus into the poſſeſſion of them and make vsus aſſured of them, which when himſelfe hath done wee cheerefully looke for that good from them, becauſe hee is faithfull and true, that hath ſayd, hee hath thus bleſſed them for vsus. In regard of which, as the Iewes did faithfully keepe that ſeueth day to the end, which they knew by the word, which onelyonly God bleſſed and ſanctified for their vſe, ſo it was vnlawfull for them to change it for any other, becauſe they had not that warrant that they ſhould be ſpecially bleſſed vntounto them, as they had for this, which being that very day, vponupon which the Lorde himſelfe rested from all his worke which hee made, hee did therefore bleſſe this ſeuenth day and ſanctified it, Gen 2.2.becauſe that in it hee had rested from all his worke that God had created and made, to that ende, that they obſeruing that day rather then any other, might therein bee made like to their creator, and might ſhewe by their practiſe, that they worſhipped him, whom they knew, euen him, that as he had made an eſpeciall couenant with them to ſaue them, ſo he was able to doe it, for it was euen hee, who when he had made the whole worlde in ſixe daies, rested vponupon the ſeuenth, and therefore ſanctified it, and none but that, that this work of his might be had in an euerlaſting remembrance. And when all the Gentiles round about ſayd, that they worſhipped eueryevery one of them the true God, (and yet they did not thus knowe him by his word, and by his works, and therefore made him but am Idoll) they by their practiſe in obſeruing that ſeuenth day did ſhewe, that they did know him aright, and ſo made him knowne vntounto others: the glorie of which worke had beene obſcured and darkened, if they had changed the number of that day, which the Lord in wiſedome left to his Church to bee obſerucd in the policie and diſcipline of it, when hee might hauehave appointed ſome other, that ſo the benefit of our creation might alwaies with praiſe be remembred in the Church, according as it is ſaid in the words of the commaundement. In ſixe daies, the Lord made the heauen and the earth, Exod. 20.11.the Sea, and all that in them is, and rested the ſeuenth day, therefore the Lord bleſſed the Sabbath day and hallowed it, which in the verſe going before hee calleth the ſeuenth day. Thus we learne that God did not onelyonly bleſſe it, but bleſſe it for this cauſe, and ſo wee ſee, that the Sabbath muſt needs be ſtill vponupon the ſeuenth day as it alwaies hath beene.
But now concerning this very ſpeciall ſeuenth day, Why we keep another ſeuenth day, and not that which was from the beginning.that now we keepe in the time of the Goſpell, that is well knowne, that it is not the ſame, it was from the beginning which God himſelfe did ſanctifie, and whereof hee ſpeaketh in this Commandement, for it was the day going before ours, which in latine retaineth his ancient name, and is called the Sabbath, which we alſo grant,Dies Sabbathi. but ſo that we confeſſe, it muſt alwaies remaine, neuer to be changed any more, and that all men muſt keepe holy this ſeuenth day, and none other, which was vntounto them not the ſeuenth, but the firſt day of the weeke, as it is ſo called many times in the new Teſtament, and ſo it ſtill ſtandeth in force, that we are bound vntounto the ſeuenth day, though not vntounto that very ſeuenth. Concerning the time and perſons by whom, and when the day was changed, it appeareth in the new Teſtament, that it was done in the time of the Apoſtles, & by the Apoſtles themſelues, and that together with the day, the name was changed, and was in the beginning called the firſt day of the weeke, afterwards the Lords day.
It was changed in the Apoſtles time. Acts 20.7.Now that it was changed in the Apoſtles time it appeareth, by that which we reade in the Acts. The first day of the weeke, the diſciples being come together to breake bread, Paul preached vntounto them, ready to depart on the morrow, and continued the preaching vntounto midnight. In which Scripture we ſee, that now at this time, the Churches in ſome places vſed to hauehave their publique aſſemblies vponupon this day, and that all the parts of Gods worſhip proper to the Sabbath were exerciſed vponupon this day, as the preaching of the word, receiuing the ſacraments, and common prayer, and that the Apoſtles conſented to the practiſe of this, for Paul preached at this generall meeting: And it appeareth by the circumſtance of the ſtory, that this was then ordinarie, (though not in all places at the firſt) for this meeting was not vponupon this ſpeciall preſence of Paul, for hee had taryed there, now ſeuen dayes in all, but they met to receiue the ſacrament, (as it may bee gathered, that it was an vſuall thing in the Church to receiue it eueryevery ſabbath) and vponupon this occaſion Paul preached, and becauſe hee was to depart on the next daye, and ſo they knew not, when they ſhould heare him againe, therefore hee continued preaching ſo long as hee did. VntoUnto which may be adioyned that which he writeth to the Corinthians:1. Cor. 16.2. EueryEvery first daye of the weeke, let eueryevery one of you put aſide by himſelfe, and lay vp as God hath prospered him, that there be no gathering when I come, where he willeth them to do that vponupon this day, which is moſt agreeable to the ſabbath: Namely to gather for the poore, which is the fitteſt day for that purpoſe, and therefore no doubt choſen out by the Apoſtle, both for that reaſon he alleageth, that the weeke being ended, and a man ſeeing how God hath bleſſed him in it, hee might accordingly extend his liberalitie, and chiefly becauſe it ought to be then, when wen heare the word, that by it they might be moſt of all ſtirred vp vntounto it, and are made partakers of the Sacraments, and prayers of the Church, and ſo thereby receiue moſt mercies at Gods hand, that out of their abundance, they might ſupply the neceſſitie of others.
Seeing then in the wiſedome of the ſpirite it ſeemed good vntounto the Apoſtle, that there ſhould bee a common gathering among the Corinthians, as well as among others for the perſecuted Saints, we muſt needes preſume of him, that hee did chuſe out the fitteſt time, to further ſo waightie a matter, and wee hauehave heard that that is the moſt conuenient time when the Church being met together, they are ocupied in ſo many parts of Gods ſeruice, which might moue their hearts to greateſt pity and liberalitie: and ſeeing hee appointeth this collection to be made the firſt day of the week, we may be moſt aſſured, that this day was allotted out vntounto all the forenamed things among them alſo, though they bee not here ſpecefied in expreſſe words: eſpecially, when wee hauehave the like alreadie in the place of the Acts aboue mentioned. And vntounto this practiſe of theirs the Apoſtle conſenteth, and as it were giueth his voice, for hee willeth them to doe it vponupon the day. All which doe ſhewe at leaſt wiſe thus much, that this alteration and change was made in the time of the Apoſtles, and while they liued, the Sabbath day of the Iewes by little and little wearing away with the reſt of the Iewiſh worſhip. Neither could ſo great a matter be done all at once, anl generally be practiſed in eueryevery Church together, ſeeing the Magiſtrates were not then Chriſtians, and ſo they could not hauehave the help of ciuill authoritie for the eſtabliſhing of this conſtitution by lawe compelling all men thereunto: but as the Goſpell did enlarge it ſelfe & further ſpread abroad, & men did willingly giuegive their names vntounto it, ſo they did conſent vntounto this exchange, as vntounto other decrees of the Church.