The seuenth Chapter. The fourth precept; of sanctifieng the sabboth daie.
1 IN the seuenth daie God finished his worke, which he had made; not that he created anie thing the seuenth daie, but that so farre forth, as our vnderstanding reacheth, it might be knowne, that he finished all things the seuenth daie; when as we knowe that there was nothing made by him vpon that daie. Some thinke that the letter Caph which is added vnto Iod dooth signifie, Before: and they cite the place out of the 25. chapter of Deuteronomie; 2 Thou shalt not moosill the oxe, before the treading out of the corne. But it prooueth it not; bicause héere we may also vnderstand it, in the treading out. Howbeit héere in verie déed there is no question: for the same consummation, perfection, or finishing of cretures is not anie worke added to things created the sixt daie; but that on this seuenth daie, the things are noted to haue béene finished and made perfect. In that he rested the seuenth daie, vnderstand it not, from labour, but from the worke of creating. For, Rest, may betoken two things; 3 either the end and termination of that which is doone, and so it is taken in this place; or else as a refreshing after labour, which thing must not be ascribed vnto God (for without anie maner of labour did he create the world.) But as the Hebrues saie, in the letter He, which is vttered with a breth onelie; By the word of the Lord were the heauens made, and all the hoste of them, with the breath of his mouth: 4 Psalme 33. Let vs héere passe ouer the mysteries of the number of seuen, wherewith vndoubtedlie God is delighted; séeing he hath comprised in that number, the great and noble things, which he made and commanded. And this onelie let vs note, that of euerie seuen daies, one must be reserued vnto God. How did God cease from working, 5 séeing he now also worketh? Yea and he is a pure and méere act: neither is that most blessed action of his staid at anie time. We saie that this must be vnderstood of other new creatures, whereof God created none afterward: yet he alwaies worketh, in gouerning and preseruing of them: for; In him we liue, mooue, and haue our being, 6 and while he inioieth himselfe, who is the eternall felicitie.
Wherefore let them go, 7 which looke for more worlds after this world of ours. One onelie world there is, and the selfe-same end of creatures, according as it is héere described. Neither is there cause, why man néed to feare, least anie creature should be made aboue him. And this is not the least glorie of man, that God did rest after the creation of him, and that in him he finished the worke of the whole world. It is said, that God blessed the seuenth daie. 8 But To blesse, is, To giue and bestowe some thing. What hath God giuen vnto vs by this seuenth daie? Verie much: euen this world filled and fraught with all good things. What maruell is it if afterward it were most acceptable vnto him, to be worshipped vpon the verie same daie; séeing it is written, 9 Giue him of that wherewith he hath blessed thee? He blessed the seuenth daie. This did he chéeflie giue vnto it, that therein men should rest, and applie themselues to the seruice of God. Rabbi Agnon saith, that this blessing dooth light vpon those, which obserue and sanctifie the same sabboth. Neither did the obseruation héereof béegin, when the lawe was giuen in Sina; but it was celebrated before that time: as appéereth in the raining downe of Manna, Exodus the 16. 10
2 To sanctifie (as it is taken in this place) is, To appoint some thing to the worshipping of God: 11 for, else-where it signifieth diuerse things. And God sanctified the sabboth, by the verie déed it selfe, when he rested from his worke. The which sanctification, he not onlie rehearsed afterward in the lawe, but also obserued it in act: séeing vpon that daie he gaue no Manna to the people in the wildernesse. But whether shall the people, either in that daie, or in anie other daie be idle? No trulie. But euen as God ceased not from all action, but onelie from the bringing foorth of naturall things: 12 euen so we also must absteine from the déeds of our corrupted nature; yet not to be discouraged from obeieng the motions of God: naie rather, we must the more persist in in this onelie worke vpon the holie daies. And so dooth Paule expound in the fourth chapter to the Hebrues; 13 that we should refraine our selues not from euerie kind of worke, but from our owne works: which a christian man ought to doo so long as he liueth. So then we in christianitie must not be accused, bicause we kéepe not the sabboth daie [of the Iewes] séeing we haue consecrated all the time of our life into a sabboth. And therefore vnderstand ye it allegoricallie, that this seuenth daie is named to haue neither morning nor euening, for bicause this is in verie déed a perpetuall rest vnto the children of GOD.
Here consider thou the order of things. Some things are created for man, therefore man was made after them. But man was made for the seruice of God; therefore straitwaie after his creation, was brought in the blessing and sanctification of the sabboth. Hereby men are admonished, 14 that if the church giue them commandement to imploie themselues in the seruice of God vpon anie daie in the wéeke; this is not altogither the deuise of man: and that it dooth not apperteine onelie to the lawe of Moses, but that it had also a beginning from hence, and that it serueth to the imitation of God. But if thou demand, why the daie of obseruation of the sabboth, is not reteined here in our church? I answer, that we haue most of all reteined the same; so that we ought to haue all daies to be such, as we should rest from our owne works. But that one daie, rather than another, should be chosen for the outward worshipping of God, it was frée for the church, through Christ, to appoint that, which it should iudge most fit for the purpose. Neither did it iudge amisse, if in obseruing of the Lords daie, it preferred the memorie of our present restoring; that is, the resurrection of Christ, before this finishing of the workmanship of the world.
15 3 But Paule, by the one of the sabboths, ment the daie of the holie assemblie. God might indéed haue assigned all, or manie daies, for the worshipping of him; but séeing he knew that we were commanded to eat our bread in the sweat of our face, he requireth of vs one daie in the wéeke, wherein leauing off from other works, we should applie our selues onlie vnto him. And euen as in other ceremonies, there is some thing perpetuall and eternall; and some thing changeable and temporall (Euen as in circumcision and baptisme it is a perpetuall thing, that they which belong vnto the couenant of God, and are ioined to the people of God, should be marked with some outward signe; yet neuertheles, the kind of signe was mutable and temporall. For God, at his owne will, appointed the same to be doone, either by cutting awaie of the foreskin, or else by the washing of water. Perpetuall also and eternall it is, that so long as the church is here conuersant vpon the earth, a maintenance of liuing is due vnto the ministers thereof. But whether the same should arise by tenths, or by certeine lands, or by monie paid out of the common treasurie, it may diuers waies be doone, according as is most fit for the regions and times:) Euen so is it assured and firme, 16 that there is one daie in the wéeke reserued for the seruice of God: whether of the daies be appointed, that is temporall, and may be changed. In old time, by order of the lawe, the sabboth was obserued, for to reuiue the memorie of making of the world: but now the Lords daie is vsed in the remembrance of the resurrection of Christ, and therfore to confirme the hope of our resurrection to come. But when this alteration was made, we haue it not expressed in the holie scriptures: yet in the Reuelation of Iohn, we haue expresse mention of the Lords daie. And it is verie likelie, that the first christians, for a certeine time, reteined the Iewish custome of méeting togither vpon the 17 sabboth daie. But the thing (as we sée) was afterward changed.
4 And why I should thinke, that in that place is vnderstood the Lords daie, 18 I am led by the Hebrue phrase, wherein one signifieth the first: as in the booke of Genesis; And the euening & morning were one daie, that is, The first daie. Also in another place, when it is written; 19 In one of the moneth, it is ment, The first daie of the moneth. And when it is written; One moneth, it must be vnderstood, The first moneth. Also we read in the Gospell of Marke, the 16. chapter; 20 And earlie in the morning in one of the sabboths, they came vnto the sepulchre, the sun being now risen: where manifestlie by one of the sabboths, is vnderstood the Lords daie. Matt. the 28: In the euening of the sabboth, when the first daie of the weeke began to dawne. 21 So it is also written in the 24. chapter of Luke, 22 and in the 20. of Iohn. And to inflame our minds to giue almes vnto the poore, Paule did verie fitlie choose the daie of the holie congregation; 23 bicause of the word of God, publike praiers, and godlie lessons, which be vsed vpon that daie: through all which things we be put in remembrance of the benefits, which God for his mercie sake hath bestowed vpon vs. Also we receiue the sacraments, wherby is renewed the memorie of that most excellent benefit: I meane the death of our Lord Iesus Christ.
And what christian mind is not persuaded to benefite his neighbour, by the godlie remembrance of so great a good turne? Who is it that will not, when he reuolueth in himselfe with a godlie mind, that the sonne of God gaue himselfe vnto death, euen to the death of the crosse for his sake, that will not (I saie) alonelie impart some of that earthlie riches, which is bestowed vpon him; but rather giue himselfe for his brethren? We confesse also the communion of saints, which will be either verie slender, or none at all; vnlesse it be confirmed by liberalitie towards the poore. But there is no token of godlinesse, or communion of Christians more excellent, than is charitie. Neither are we for this cause to be accused as obseruers of daies, and of times, 24 as were the Galathians; as though we attribute more holinesse to one daie, than to an other. We onelie for order sake, and a certeine ciuill custome of the church, doo méet togither vpon that daie, rather than vpon an other. But in the epistle to the Galathians, either they are reprehended by Paule, which renewed the Iewish feast daies; or else the Ethniks, which superstitiouslie obserued the daies of the Aegyptians, or of those that professed the Mathematicall sciences.
25 5 Moreouer, there may be manie causes reckoned, whie GOD would haue the people yéerelie, besides the sabboth daie, to ascend to the place which he had chosen for religion sake. 26 First he appointed the same, bicause the remembrance of his benefits should not be forgotten, but should be reuiued by yéerelie peregrinations. For in the feast of Passeouer was celebrated the memorie of their deliuerance out of Aegypt; and in the Pentecost, the remembrance of the lawe giuen by Moses. Further, in both the solemnities, there was thanks giuen for the new fruits receiued. 27 For in the feast of Easter, they offered the first fruits of barlie; and at Pentecost they offered bread made of new wheat. Lastlie, in the feast of Tabernacles was remembred the benefit, whereby God sustained the fathers by the space of fortie yéeres in the wildernesse; and thanks were giuen, bicause they had now gathered in all the sorts of fruits. And rightlie were these thrée principall parts of the gifts of God called to remembrance, in these thrée peregrinations: for they be speciall good things, wherein consisteth the societie of man. For the first felicitie of anie nation is, that there be a common-weale, and that it be frée: and this the Iewes obteined, when they were deliuered out of the hard bondage of Aegypt. The second felicitie is, to haue lawes and religion proper to themselues: for no common-weale consisteth without lawes and religion. The third is, that there be no want of things necessarie for life. Wherefore, the remembrance of these benefits was yéerelie renewed by the commandement of God.
Further, an other cause of this ascending to the feasts at Ierusalem, was, that the mutuall concord of the people in diuine seruice and religion might be preserued. For when the Iewes were once gathered togither, and did their sacrifices, all after one and the selfe-same order; it was most prudentlie prouided, that sundrie religions should not arise. The first cause was, that the priests and Leuits might openlie teach them concerning the lawe and holie seruice, whereby the people returned home much better instructed, than when they came thither. There is also a sixt cause alledged, that in such an assemblie, and mutuall beholding of one another, charitie might the more growe and increase among the tribes. For they sawe and talked one with another, they kept their feasts togither; and that which was most of all, they ioined in publike and solemne praiers togither. Furthermore, by these peregrinations, there insued a necessarie sustentation of the holie ministerie. For the oblations and sacrifices were multiplied, the greatest part whereof came to the priests and Leuits. Besides this, the minds of them that praied, was confirmed, that God would heare their praiers: for he promised, that in that place he would fulfill the praiers of the people. Which cause vndoubtedlie should mooue vs, to celebrate holie congregations: for notwithstanding that we may praie at home; yet séeing he promised that he will allow of our praiers, 28 where two or thrée shall be gathered togither in his name; therefore the appointed celebrations of the méeting togither in the church must not be neglected.
Moreouer, God would, that by such godlie peregrinations, they shuld testifie their obedience; especiallie, in that they did not choose the place, wherevnto they had accesse; but it was appointed by the will of God. And it must not be omitted, that that place did represent Messias vnto the fathers, without whom no works of men, though they be trim and goodlie in shew, can please God. Lastlie, that worke was a notable exercise of faith: for, so often as they were to go vp vnto the place, which was assigned for diuine seruice, the Hebrues were compelled to leaue all vacant and without gard at home. For the enimies were at libertie in the meane time, to breake foorth, to waste, and destroie althings. Howbeit, they obeied the word of God, and little regarded whatsoeuer should happen; committing all that euer they had to the safegard of God. And so great a confidence had they towards God, as they doubted not, but he would defend their borders, although they were desolate. Thrée times euerie yéere it behooued euerie one of mankind to shew himselfe before the Lord; and that at those certeine and determinate feasts, which I haue before mentioned. But the women, forsomuch as either they were great with child, or else might easilie be hindered vpon other iust causes, were not bound so to doo. Howbeit, when they had no other impediment, they came of their owne accord.
29 6 But to celebrate solemnelie the daie of a mans birth, it hath béene a custome of all nations: and in my iudgment, it is not doon amisse, so that there be vsed a godlie modestie. Surelie it is a notable gift, that we may be reckoned among the number of Gods creatures. And who doubteth, but that it is well doone, to giue thanks vnto God for it, and in thanks-giuing to testifie the ioifulnesse of mind, by an outward token of some modest banket? The vse of honest pleasures is such, as they haue alwaies godlinesse ioined with them. But in the meane time, let vs remember that, which we sée happened in the banket of Herod, when he celebrated his birth daie. For he vsed things, which were not decent; namelie, the dansings of yoong women, and rash swearings: whereof followed that cruell example, 30 so as he strooke off the head of Iohn. This is not to giue God thanks for his great benefit, but to serue the bellie and gréedie desires. Further, it must not be allowed in christians, that they should kéepe in solemne remembrance the originall of their flesh; and yet be forgetfull of their regeneration in Christ. This benefit ought chéeflie to sticke in our minds, that we be planted and ingraffed into Christ.
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Footnotes
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In Gen. 2, at the beginning. ↩
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verse. 4. ↩
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How the word rest, is to be vnderstood. ↩
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verse. 6. The number of seuen. ↩
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Ioh. 5, 17. ↩
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Acts. 17, 28. ↩
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There is onelie one world. ↩
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Gen. 2, 3. What is ment by blessing the seuenth daie ↩
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Deu. 15, 14. ↩
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verse. 23. ↩
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The sanctification of the sabboth. ↩
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After what maner we should rest. ↩
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verse. 10, ↩
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A holie daie besides the sabboth may be appointed by the church. ↩
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Why God did choose onelie one daie in the weeke. ↩
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When and why the sabboth day was turned into the Lords daie. ↩
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That was vpon Saturdaie. ↩
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In the Hebrue One signifieth the first. Gen. 1, 5. ↩
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Looke In the booke De votis, pag. 76. set foorth at Basil. ↩
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verse. 2. ↩
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verse. 1. ↩
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verse. 1. verse. 1. ↩
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Why Paule chooseth for almes the daie of the holie congregation. ↩
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Gal. 4, 10. ↩
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In 1. Sam. 1. verse. 3. ↩
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Exo. 23, 15. ↩
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Three principall feast daies of the Iewes. ↩
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Matt. 18, 19 ↩
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In Gen. 40. at the end. ↩
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Matth. 14, 6. ↩