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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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Of the Christian Sabboth THERE is nothynge that hath ben more mystaken of the Scrybes and Phariseis then the bodely obseruaunce and kepynge of the Sabboth daye Because that God ordeyned it not to the intente that the outwarde ryght and vsage of forbearynge worke and bodelye laboure shoulde with so muche religion or rather scrupulosite be regarded but the Sabboth was instituted to be as it were a shadowe and figure of the spirituall reste from fleshly workes which a Christian ought continually to practise put in vre in hys liuyng and conuersation In consideration wherof we read that our sauiour Christ had lytle respect and lesse reuerence to that It wishe ceremonye of the Sabboth and buselye laboured to perswade the Iewes that to put difference betwixt dayes was rancke superstition and starcke hypocrisye Wherfore he dyd manye workes on the selfe Sabboth day â—eth x. ij he healed the man that had the wythered hande â—uc vi on the Sabboth daye The Apostles rubbed out the eares of corne to eate on the Sabboth daye Iohn v. he healed at the pond by the slauter house the man that had bene xxxviâ— yeares diseased Iohn ix he caused thâ— the blynde borne to se and sayeth thys daye in the Gospell Iohn vij if a man breake not the Sabboth in circumcisynge a chyld why are ye greued and wode wyth me because I haue healed a man on the Sabboth daye Luc. xiiij We reade in S. Luke that oure mayster healed on the Sabboth a man diseased wyth the dropsey and the Phariseis as theyr wont maner was murmured and grudged at that deade But oure mayster opened and shewed euidentelye forthe that their erroure with thys aunswere saying Which is there amonge you if hys oxe or asse shoulde fall into a pitte on the Sabboth daye that woulde not do his beste to rydde hym oute yet were not the Sabboth broken therby And the reason therof our mayster sheweth where he sayeth The sonne of man is Lorde of the Sabboth that is man is aboue the Sabboth and in his affayers should not haue any eye or consideration to the corporall ceremonye whosoeuer were the author of it But because the Iewish Sabboth hath bred and brought forth great hypocrisye in the Christian churche it is expedientâ— and neadfull that we waygâ— and examine in what maner man was Lorde of the Sabboth afore that Iesu Christâ— suffered to thintente that the libertye of dayes that we haue in the Christian congregation now syth that Christ hath suffered and is ascended into heauen maye be the better 〈◊〉 more throughly knoweÌ„ And lest peraduenture any errour or false opinion shoulde grow in the beginning of this talke thou muste vnderstande that all sawes that be founde anye where eyther be naturall or posityue Naturall lawes be those Natural lawes that the Lord God hath grauen in the naturall reason of man whyche afterwarde beinge written in the stonye tables by mynysterye of Moyses were made playner and more open then they were be fore in our conscience As for example the lawe of honourynge of God of reuerensing his name of obeyinge our parentes and other superiours of not robbynge of not committynge adultery of not killyng and finally of not doynâ— to others that we would noâ— were done to oure selues These be called by the namâ— of Goddes lawes not onely because God appoynted theâ— to Moyses but also for thaâ— the Lord hath prynted them in the mynde of euerye liuing man Whych thynge Saynâ— Paule declareth where hâ— sayeth Rom. ij that the heathen shew the workes of the lawe written in theyr heartes theyâ— owne conscience bering theâ— witnes of the same Two sortes of positiue lawes Lawes positiue which haue theyr origâ—nall of the lawes of nature bâ— of .ij. sortes For ether they be Ecclesiasticall or elles theâ— be cyuill Ecclesiasticall lawes whych in the olde Testamenâ— are called ceremoniall Ecclesiasticall lawes werâ— ordeyned for the consecration of true fayth and pure religion in the churche of God Of the olde Testament Of these lawes there were a greate numbre amonge the Hebrues as the circumcision the Sabboth the order of sacrifices Lawes of the new Act. ij and all the leuiticall obseruaunces Lykewyse in our Christen churche there is the institution of baptisme of the Lordes supper 1. Cor. xvâ— of preachynge the Gospell of prayers and collection or collation for the pouertye wyth all suche other lawes as concerne the mynysterye of the word and of the Sacramentes These lawes be of God insomuche as they be appoynted by God in the newe and olde Testamentes Semblablye â—ach lawes as be added to these to thinâ—â—â— that the churche maye be gouerned in formall order wythoute confussion 1. Cor. xiiij Col. ij oughte to be called Goddes lawes Wherfore Paul hauynge seâ— an order in the publike honestye comlynes and modestâ— behauioure that should be obserued in the congregation aswell in men as in women sayeth these wordes if anye man thynke hym selfe a teacher or spiritual 1. Cor. xiiij let him know what thynges I wryte vnto you for they are the coÌ„maundementes of the lord God Verely because that in the church or assemblye of the faithfull euerye thynge muste be handled in order with discretion with confused minglynge The seconde sort of lawes posytyue be ciuyll Ciuill lawes or politike and Iudityall lawes whyche are deuysed for the kepynge of the publike peace common quiet and vneuersall honestye in all states of men These were long ago made and geuen by God to Moyses and syth Moyses tyme euery nation hathe inuented theyr peculiar and seueral lawes and constitutions Whych in lyke maner be named the lawes of God not onelye because that Moyses enacted them but also because that princes common weales other officers be the ordinaÌ„ces of god to punyshe malefactours and promote the good doers Rom. xiij Paul sayeth there is no power but of God and the powers that be are ordeyned of god Now that these thynges be declared let vs se which of the fore sayd lawes a man in the time of Moyses and before that Christ had died was Lord of and aboue that is whiche of them he might in case of nead breake and omitte Fyrst and formest I saye to you that the lawes natural Lawe of nature caÌ„not be broken for anye cause be of such force strengthe that nether they ought nor maye be broken for any kinde of necessitye or behofe whatsoeuer but a man is bound to neglect honour riches despyse hymselfe contemne hys owne lyfe rather then transgresse the lawe of nature For soner a man shuld entre the fire then denie god and be more willing to abyde hangynge by the necke then blaspheme the name of God he oughte redilyer dye anye kynd of terrible and dredeful death then beare false witnes agaynst his neyghboure Because there is no maner thing that more straightly bindeth vs nor more narowly kepeth vs