CHAP. VII. The fourth Precept; of sanctifying the sabbath day.In the seventh day God finished his work, which he had mad
CHAP. VII. The fourth Precept; of sanctifying the sabbath day.
I n the seventh day God finished his work, which he had made; not that he created anything the seventh day, but that so far forth, as our understanding reacheth, it might be known, that he finished all things the seventh day; when as we know that there was nothing made by him upon that day. Some think that the letter Caph which is added unto Yod doth signify, Before: and they cite the place out of the 25th chapter of Deuteronomy; Thou shalt not muzzle the ox, before the treading out of the corn. But it proveth it not; because here we may also understand it, in the treading out. Howbeit here in very deed there is no question: for the same consummation, perfection, or finishing of creatures is not any work added to things created the sixth day; but that on this seventh day, the things are noted to have been finished and made perfect. In that he rested the seventh day, understand it not, from labor, but from the work of creating. For, Rest, may betoken two things; either the end and termination of that which is done, and so it is taken in this place; or else as a refreshing after labor, which thing must not be ascribed unto God (for without any manner of
labor did he create the world.) But as the Hebrews say, in the letter He, which is uttered with a breath only; By the word of the Lord were the heavens made, and all the host of them, with the breath of his mouth: Psalm
33. Let us here pass over the mysteries of the number of seven, wherewith undoubtedly God is delighted; seeing he hath comprised in that number, the great and noble things, which he made and commanded. And this only let us note, that of every seven days, one must be reserved unto God. How did
God cease from working, seeing he now also worketh? Yea and he is a pure and mere act: neither is that most blessed action of his staid at any time. We say that this must be understood of other new creatures, whereof God created none afterward: yet he always worketh, in governing and preserving of them: for; In him we live, move, and have our being, and while he enjoyeth himself, who is the eternal felicity.
Wherefore let them go, which look for more worlds after this world of ours. One only world there is, and the self-same end of creatures, according as it is here described. Neither is there cause, why man need to fear, least any creature should be made above him. And this is not the least glory of man, that God did rest after the creation of him, and that in him he finished the work of the whole world. It is said, that God blessed the seventh day.
But To bless, is, To give and bestow something. What hath God given unto us by this seventh day? Very much: even this world filled and fraught with all good things. What marvel is it if afterward it were most acceptable unto him, to be worshipped upon the very same day; seeing it is written, Give him of that wherewith he hath blessed thee? He blessed the seventh day.
This did he chiefly give unto it, that therein men should rest, and apply themselves to the service of God. Rabbi Agnon saith, that this blessing doth light upon those, which observe and sanctify the same sabbath. Neither did
the observation hereof begin, when the law was given in Sina; but it was celebrated before that time: as appeareth in the raining down of Manna,
Exodus the 16th.
2. To sanctify (as it is taken in this place) is, To appoint something to the worshipping of God: for, else-where it signifieth diverse things. And God sanctified the sabbath, by the very deed itself, when he rested from his work. The which sanctification, he not only rehearsed afterward in the law, but also observed it in act: seeing upon that day he gave no Manna to the people in the wilderness. But whether shall the people, either in that day, or in any other day be idle? No truly. But even as God ceased not from all action, but only from the bringing forth of natural things: even so we also must abstain from the deeds of our corrupted nature; yet not to be discouraged from obeying the motions of God: nay rather, we must the more persist in in this only work upon the holy days. And so doth Paul expound in the fourth chapter to the Hebrews; that we should refrain ourselves not from every kind of work, but from our own works: which a Christian man ought to do so long as he liveth. So then we in Christianity must not be accused, because we keep not the sabbath day [of the Jews] seeing we have consecrated all the time of our life into a sabbath. And therefore understand ye it allegorically, that this seventh day is named to have neither morning nor evening, for because this is in very deed a perpetual rest unto 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 service of God; therefore straightway after his creation, was brought in the blessing and sanctification of the sabbath. Hereby men are admonished, that if the church give them commandment to employ themselves in the service of
God upon any day in the week; this is not altogether the devise of man: and that it doth not appertain only to the law of Moses, but that it had also a beginning from hence, and that it serveth to the imitation of God. But if thou demand, why the day of observation of the sabbath, is not retained here in our church? I answer, that we have most of all retained the same; so that we ought to have all days to be such, as we should rest from our own works. But that one day, rather than another, should be chosen for the outward worshipping of God, it was free for the church, through Christ, to appoint that, which it should judge most fit for the purpose. Neither did it judge amiss, if in observing of the Lord's Day, it preferred the memory of our present restoring; that is, the resurrection of Christ, before this finishing of the workmanship of the world.
3. But Paul, by the one of the sabbaths, meant the day of the holy assembly. God might indeed have assigned all, or many days, for the worshipping of him; but seeing he knew that we were commanded to eat our bread in the sweat of our face, he requireth of us one day in the week, wherein leaving off from other works, we should apply our selves only unto him. And even as in other ceremonies, there is something perpetual and eternal; and something changeable and temporal (Even as in circumcision and baptism it is a perpetual thing, that they which belong unto the covenant of God, and are joined to the people of God, should be marked with some outward sign; yet nevertheless, the kind of sign was mutable and temporal. For God, at his own will, appointed the same to be done, either by cutting away of the foreskin, or else by the washing of water. Perpetual also and eternal it is, that so long as the church is here conversant upon the earth, a maintenance of living is due unto the ministers thereof. But whether the same should arise by tenths, or by certain lands, or by money paid out of the
common treasury, it may diverse ways be done, according as is most fit for the regions and times:) Even so is it assured and firm, that there is one day in the week reserved for the service of God: whether of the days be appointed, that is temporal, and may be changed. In old time, by order of the law, the sabbath was observed, for to revive the memory of making of the world: but now the Lord's Day is used in the remembrance of the resurrection of Christ, and therefore to confirm the hope of our resurrection to come. But when this alteration was made, we have it not expressed in the holy scriptures: yet in the Revelation of John, we have express mention of the Lord's Day. And it is very likely, that the first Christians, for a certain time, retained the Jewish custom of meeting together upon the sabbath day.
But the thing (as we see) was afterward changed.
4. And why I should think, that in that place is understood the Lord's Day, I am led by the Hebrew phrase, wherein one signifieth the first: as in the book of Genesis; And the evening and morning were one day, that is, The first day. Also in another place, when it is written; In one of the month, it is meant, The first day of the month. And when it is written; One month, it must be understood, The first month. Also we read in the Gospel of Mark, the 16th chapter; And early in the morning in one of the sabbaths, they came unto the sepulcher, the sun being now risen: where manifestly by one of the sabbaths, is understood the Lord's Day. Matt. the 28th: In the evening of the sabbath, when the first day of the week began to dawn. So it is also written in the 24th chapter of Luke, and in the 20th of John. And to inflame our minds to give alms unto the poor, Paul did very fitly choose the day of the holy congregation; because of the word of God, public prayers, and godly lessons, which be used upon that day: through all which things we be put in remembrance of the benefits, which God for his mercy sake hath
bestowed upon us. Also we receive the sacraments, whereby is renewed the memory of that most excellent benefit: I mean the death of our Lord Jesus
Christ.
And what Christian mind is not persuaded to benefit his neighbor, by the godly remembrance of so great a good turn? Who is it that will not, when he revolveth in himself with a godly mind, that the son of God gave himself unto death, even to the death of the cross for his sake, that will not (I say) alonely impart some of that earthly riches, which is bestowed upon him; but rather give himself for his brethren? We confess also the communion of saints, which will be either very slender, or none at all; unless it be confirmed by liberality towards the poor. But there is no token of godliness, or communion of Christians more excellent, than is charity. Neither are we for this cause to be accused as observers of days, and of times, as were the Galatians; as though we attribute more holiness to one day, than to another.
We only for order sake, and a certain civil custom of the church, do meet together upon that day, rather than upon another. But in the epistle to the Galatians, either they are reprehended by Paul, which renewed the Jewish feast days; or else the Ethnics, which superstitiously observed the days of the Egyptians, or of those that professed the Mathematical sciences.
5. Moreover, there may be many causes reckoned, why God would have the people yearly, besides the sabbath day, to ascend to the place which he had chosen for religion sake. First he appointed the same, because the remembrance of his benefits should not be forgotten, but should be revived by yearly peregrinations. For in the feast of Passover was celebrated the memory of their deliverance out of Egypt; and in the Pentecost, the remembrance of the law given by Moses. Further, in both the solemnities, there was thanks given for the new fruits received. For in the feast of Easter,
they offered the first fruits of barley; and at Pentecost they offered bread made of new wheat. Lastly, in the feast of Tabernacles was remembered the benefit, whereby God sustained the fathers by the space of forty years in the wilderness; and thanks were given, because they had now gathered in all the sorts of fruits. And rightly were these three principal parts of the gifts of God called to remembrance, in these three peregrinations: for they be special good things, wherein consisteth the society of man. For the first felicity of any nation is, that there be a common-wealth, and that it be free: and this the Jews obtained, when they were delivered out of the hard bondage of Egypt. The second felicity is, to have laws and religion proper to themselves: for no common-wealth consisteth without laws and religion.
The third is, that there be no want of things necessary for life. Wherefore, the remembrance of these benefits was yearly renewed by the commandment of God.
Further, another cause of this ascending to the feasts at Jerusalem, was, that the mutual concord of the people in divine service and religion might be preserved. For when the Jews were once gathered together, and did their sacrifices, all after one and the self-same order; it was most prudently provided, that sundry religions should not arise. The first cause was, that the priests and Levites might openly teach them concerning the law and holy service, whereby the people returned home much better instructed, than when they came thither. There is also a sixth cause alleged, that in such an assembly, and mutual beholding of one another, charity might the more grow and increase among the tribes. For they saw and talked one with another, they kept their feasts together; and that which was most of all, they joined in public and solemn prayers together. Furthermore, by these peregrinations, there ensued a necessary sustentation of the holy ministry.
For the oblations and sacrifices were multiplied, the greatest part whereof came to the priests and Levites. Besides this, the minds of them that prayed, was confirmed, that God would hear their prayers: for he promised, that in that place he would fulfill the prayers of the people. Which cause undoubtedly should move us, to celebrate holy congregations: for notwithstanding that we may pray at home; yet seeing he promised that he will allow of our prayers, where two or three shall be gathered together in his name; therefore the appointed celebrations of the meeting together in the church must not be neglected.
Moreover, God would, that by such godly peregrinations, they should testify their obedience; especially, in that they did not choose the place, whereunto they had access; but it was appointed by the will of God. And it must not be omitted, that that place did represent Messias unto the fathers, without whom no works of men, though they be trim and goodly in show, can please God. Lastly, that work was a notable exercise of faith: for, so often as they were to go up unto the place, which was assigned for divine service, the Hebrews were compelled to leave all vacant and without guard at home. For the enemies were at liberty in the meantime, to break forth, to waste, and destroy all things. Howbeit, they obeyed the word of God, and little regarded whatsoever should happen; committing all that ever they had to the safeguard 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. Three times every year it behooved everyone of mankind to show himself before the Lord; and that at those certain and determinate feasts, which I have before mentioned. But the women, forsomuch as either they were great with child, or else might easily be hindered upon other just
causes, were not bound so to do. Howbeit, when they had no other impediment, they came of their own accord.
6. But to celebrate solemnly the day of a man's birth, it hath been a custom of all nations: and in my judgment, it is not done amiss, so that there be used a godly modesty. Surely it is a notable gift, that we may be reckoned among the number of God's creatures. And who doubteth, but that it is well done, to give thanks unto God for it, and in thanks-giving to testify the joyfulness of mind, by an outward token of some modest banquet? The use of honest pleasures is such, as they have always godliness joined with them. But in the meantime, let us remember that, which we see happened in the banquet of Herod, when he celebrated his birth day. For he used things, which were not decent; namely, the dancing's of young women, and rash swearing's: whereof followed that cruel example, so as he struck off the head of John. This is not to give God thanks for his great benefit, but to serve the belly and greedy desires. Further, it must not be allowed in Christians, that they should keep in solemn remembrance the original of their flesh; and yet be forgetful of their regeneration in Christ. This benefit ought chiefly to stick in our minds, that we be planted and engrafted into Christ.