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A01767
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Of the Christian Sabboth a godlye treatise of Mayster Iulius of Milayne / translated out of Italian into English, by Thomas Langley.
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Julius, of Milan.; Langley, Thomas, d. 1581.
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1552
(1552)
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STC 11903; ESTC S2707
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16,368
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72
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thou kepe holy the sabboth daye Exo. x◠syxe dayes shalte thou worke and the seuenth is the Sabboth of the lord thy god thou shalt do no worke there on Iustitution of the sabboth In thys speche God principallye sheweth to the people of Israell that a man can not be sanctified nor iustified by hys owne workes but proueth that to come to holines behoueth to kepe goostly sabboth This is purport and intent of thys cōmaundement namely that we oughte to be deade to the workes of our owne flesh for beare and rest from sinne and continually haue our meditation study of the kyngdome of god practisinge our selues in this goostly rest we sanctify the christen Sabboth For thys consyderation it is I thynke that Austen writyng vnto Ianuarius sayeth Lib. 2. ca. 12. that this commaundemente of the sabboth is figuratiue a shadow touching the outwarde keping of the daye whiche is cleane abrogated together with all other shadowes and ceremonies of Moses by the death of Iesu Christ Wherfore auncient writers saye thre causes of the sabboth that God appointed the cōmaundment of the sabboth for thre causes Fyrste cause Fyrst because the lord vnder the commaundemente of the bodely rest wold haue vnderstanded the spirituall goostly quiet wherin the faythfull surceasse from fleshly workes geue place to god to worke in them the workes of the holy Goost Seconde cause The seconde cause why the Sabboth was commaunded to the Iewes is that the people of the Hebrues myghte haue an appointed to heare the word of the Lord. The thyrde cause is that seruauntes Thirde cause and such as be in subiection and vnder the cōmaundement or rule of others may haue some ease and discontinuaunce of labour Thus albeit that we find how the sabboth was instituted for thre causes aforesaide yet neuerthelesse the principall and chiefe cause why this ceremoniall commaundemente was geuen is because it shuld sygnify importe to vs the reste from sinne halowing of our soules and mindes For thys cause we read in the old testament that there was no commaundement so precisely and straightly geuen to the Iewes Exo. xxxv as the keping of the Sabboth was when god cōplayneth that al religion was destroied and wasted among the Iewes Hier. xvii he lamēteth that this sabboth is broken Qezech xx that it is not kept not sanctified as though the lord shuld say sabboth is all religion that when the sabboth is defiled despised there remaineth no other thing wherwyth God can be honoured Wherfore the lord commaundeth the religion of the Sabboth aboue all other spiritual workes speaking to hys people on this wise take heade o ye childrē of Israel that ye kepe my sabboth Exo. xixi. because it is a signe betwene me and you thorough out your generation that ye may knowe that I am the lorde that sanctifie you Kepe the sabboth for it is holy vnto you it is an euerlastyng couenaunt betwene me the people of Israell and a perpetual signe By these wordes of the Lord is well perceaued that the sabboth is a signe wherby the people of Israel may know that god is their sanctifier A christē man can not become holy onlesse first of al he crucify the euil desires of his carnal wyl Therfore the straight keping of the ceremonial sabboth is not the thing that can make vs holy but it is a shadow and sygne which teacheth vs to leaue of frō our fleshlye workes that the sprite of the lord maye worke in vs the true sanctificatiō goostlye sabboth so that the carnal wil of the christen man should geue place to the sprite of god his worldly hert to the wil of god Our bodye with all the carnal mēbres therof shuld reste from voices al dishonest workes that god may do in vs hys holy and goostly workes This is that spiritual sabboth christen holy day that Paule describeth to the Hebrues Heb. iij. where he sayeth therfore there remaineth a rest vnto the people of god Heb. iiij For he that is entred into his rest ceasseth from his workes Gene. ij as god dyd frō hys let vs make hast therfore to entre into the reste And forsomuch as a true christian oughte alwayes to subdue kepe vnder the flesh with it cōcupiscences lustes Continuall Sabboth he therfore euery howre kepeth sabboth taketh not one daye to be more holy then another This our spirituall sabboth we begin in this mortal lyfe from daye to day as the power of the sprite of god encreaseth in vs we more and more reste frō the workes of the fleshe be more feruent forward in halowynge the sabboth flesh breketh sabboth Gal. v. But because the flesh continually wrastleth striueth agaynst the sprite and abateth him from the perfecte loue therfore no christen mā whilest he abideth in this flesh kepeth throughly perfectly the sabboth notwithstāding at the last when we shal be coupled to Iesu Christe the kingdome shal be resigned into the handes of god the father 1. Cor. xv god shal be al in al then shall we kepe the perfect sabboth This is that perpetual sabboth cōtinuall holy day that Esay the Prophet describeth saying Esay lxvi there shal be sabboth after sabboth and newe mone after new mone whych also was resembled shadowed of the lord god to the Israelites in the outwarde keping of the seuenth day This is that sabboth for whych the Prophet so much bewayleth because the wicked went about to take it quite away from the earthe Psa lxxiij sayinge come of let vs take euery sabboth of god out of the earthe Other sabboth then thys do not the chyldren of God acknowledge the is to staye trust in the merites of Iesu Christ Christen sabboth by meane wherof they be iustified and crucifye their owne fleshe And forsomuch as a christian mā is assuredly certified knoweth that he hath god for hys father therfore he layeth al his trauayl grefe vpon him which taketh care for his childrē The faithful kepe Sabboth when they say in the lordes prayer o lorde thy wyll be done By these wordes the faythfull is replenished fulfilled with the sprit of the lorde knoweth that it is not behouefull to folowe hys carnal wil that the wil of god might be done accōplyshed He that is the brother of Christ is guyded by the comfortable sprite not by the wysdom of of his flesh Whether death or life shame or honoure riches or pouerty trouble or prosperity come the christian man is nether dismayed with dispayre nor puffed vp in pride For he kepeth diligently the sabboth of the sprite taketh it for certayne that he is in the handes of god Happy be those Christians that sanctify the heauēly Sabboth in their hertes yea more then happy maye I call them for they are
no more in dispayre of conscience they know how much Iesu Christ worketh in they re myndes they passe not vpoÌ„ shadowes that be disanulled destroyed by the coming of the body of Iesu Christ O vnhappy be oure dayes wherin raygneth more superstition then euer dyd amonge the Iewes This is the meruelous chere reioysing that the Prophet maketh for the solemnitie of the day dedicated to the lord saying sing wyth triumphe vnto god our helper Psa lxxx make ye melody to the god of Iacob Lifte vp youre swete tunes of the cymbales smite vpon your Psalters touche clenly the strynges of your swet harpes blow your trompettes in the feast of your new mone in the soleÌ„ne day of your feast This soÌ„g tune of the Prophet was expounded of Paule wher he sayeth Col. iij. Ephes vj that we shuld in our hertes singe to the lord Psalmes spiritual songes reioysing in the sprit and ioyinge in thys sabboth Wherfore faith ioygned with true confession loue maketh vs to sing to the verye god of Iacob This reioysing is knowen outwardly of our neighboure by the confession that we make in the name of the great God psaltery The Psalterye that we smyte on in the solemnitye of this sabboth is the louynge thanking of god Cimbal The cimbal is the mortifyinge of humane wysdome the crucifying of all mannes merites the denying of al superstitiouse religion Harpe The harpe that is played vpon in the feast of the sabboth is the charitie that we vse toward our neighbour whyche causeth oure conuersation to be dulcet and pleasaunt The trompet is the preaching of the gospel TroÌ„pet wherwith all christiaÌ„s be somoned warned to sanctify the feast of the sabboth for in Iesu Christe is ordeyned the euerlastynge Sabboth This is the tyme that pleaseth the lord â— Cor. vi Esay xliâ— in which he heareth vs for this is the day of saluation wherin he succoureth vs. Therfore the christian sabboth is that a man dispayre of him selfe that he condemne his owne holynes all that that can come of our owne nature and put the trust coÌ„fidence of his saluation in one only Iesu Christ By this meane man resteth from hys carnall workes and geueth place for the lord to worke in hys hert the doinges of the sprite wherby the lorde consecrateth vs haloweth vs into hys owne seruice as the Prophete sayeth The lorde that made euerye thing gouerneth al Psal xci for al thinges be in hys handes Iewes offended The Iew the hipocrit that here talke of thys maner sanctifying of the sabboth daye is discontented yea and is starcke woode his bloude chafeth wtin hym nether can he abyde that the superstitiouse ceremonie of daies be ouerthroweÌ„ On other side the faythfull man heareth those thynges the faithfull reioseth is glad chereful in hyâ— hert sayinge Praysed be tâ— lord in whose handes custâ—dy is my saluation Ihon. â— I am wâ— assured to be saued for no 〈◊〉 can take or pull me out of 〈◊〉 handes of the eternall fatheâ— The Sabboth therfore is 〈◊〉 halowed by being ydle Idlenes is not halowyng nor standing with the fingers â—â—der the girdle nor yet wyâ— ceasing from hand labour oâ—â— day as the superstitiouse Ieâ—â— supposeth Wherfore we reâ—â— in the Prophet Esay that 〈◊〉 sanctifiyng of the sabboth â—â—â—deth not in the outward â—â—â—â—dely religion of the holy dâ—â— but the true halowing is â—â—â—â—ing our owne wil glorifyâ—â—g the lorde For he sayeth if â—ou tourne thy fete from the â—abboth Esay lâ—â—â— lviji so that thou do not the â—â—ing which pleaseth thy selfe 〈◊〉 my holy day theÌ„ shalt thou 〈◊〉 called vnto the pleasaunt â—oly glorious sabboth of the â—â—rd where thou shalt be in hoâ—our so that thou do not after thyne â—wne ymagynatyon nether â—â—ke thine owne wil nor speak â—hyne owne wordes theÌ„ shalt â—hou haue thy pleasure in the â—ord whych shal cary the high â—boue the earth fede thee wtâ—he heritage of Iacob thy faâ—her Nether is there anye doubt but that this ceremony of the day is abrogated by the coming of Iesu Christ Ceremonye of time abrogated like as al other ceremonies of the Hebruâ—es be Iesu Christ is the truth at whose presence all figureâ— be destroyed Iesu Christe 〈◊〉 the bodye at whose approchinâ— al shadowes vanishe awaye â–ª he alone hath geuen vs thâ— true fulfylling of the sabboth by clothyng vs with hymself throughe his death Rom. vi that wâ—â— being raised agayne with hiâ— might leade a newe life wheâ—fore all our lyfe shuld be a perpetual sabboth as I haue saâ— to you before And although there be no dâ—â—ferences of dayes in the christian congregation Rom. xiiij yet woâ—â— Paule that the weake in the faytâ— were borne with suffered â–ª and that compassion be takeâ— vpon suche as be fre from aâ— kynde of hypocrysye and dissimulation because manye that haue alredy some knowledge 〈◊〉 the word of God desyre to â—o styll forwarde But for yeâ—â—ey be felle as chyldren and â—â—ryshed and noseled in antiâ—â—ristes religion they beleue â—hat one daye is more holye â—â—en another of more reueâ—â—nce and more honour then â—nother of this hypocrisye â—â—rked vp in the swathlynge â—â—des springeth vp also this â—ther erroure that the consciâ—nce of the hypocrite simple 〈◊〉 cloyed with scrupulosity And â—hinketh that he committeth as it is commonly termed a â—â—adly synne if on the holye â—ay he should go to plowing 〈◊〉 do any other maner of haÌ„d â—â—oure The Apostle therâ—â—re wolde Weake must be borne wt. that suche feble â—â—eake in the fayth shuld not â—â—raight way be deuided from the churche For with alloâ— charitable maner our duâ—â— is fyrst to enstructe them anâ— do them to perceyue witteâ— of what sorte the christien 〈◊〉 euangelical liberty is which is purchased bought for vâ— by Iesu Christ Afterwardeâ— when the weake faythed iâ— taught so farre that he knoweth the libertye of dayes â–ª of meates of rayment and oâ— all other outwarde workes and neuerthelesse wyll be froâ—warde and refuse to enioye 〈◊〉 christen liberty then in suche case the infirmitie is no lengâ—â— to be borne with or suffered â–ª bycause so it myght growe to be vncurable This errour was bytterly blamed of S. Paule which inflamed with great grefe rebuked the church 〈◊〉 the Galathians sayinge Gal. iiâ—â— if ye â—â—ue alredy knoweÌ„ god why â—â—ye tourne backe a freshe to 〈◊〉 weake and beggerlye eleâ—â—ntes wherto ye would be â—â—unden thrak seruauntes â—â—ayne Ye obserue dayes â—â—onethes and tymes yeaâ—â—s I am in feare of you lest I â—aue bestowed labour on you 〈◊〉 vayne Two causes neuer abrogated The other two cauâ—â—s for whyche the sabboth of â—he Iewes was instytuted were neuer abrogated in any age or tyme but ought to be obserued of Christen men in the newe testamente with no lesse