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 Early English books online. (EEBO-TCP ; phase 2, no. A01767) Transcribed from: (Early English Books Online ; image set 27758) Images scanned from microfilm: (Early English books, 1475-1640 ; 1852:16) Of the Christian Sabboth a godlye treatise of Mayster Iulius of Milayne / translated out of Italian into English, by Thomas Langley. Julius, of Milan. Langley, Thomas, d. 1581. [63] p. In Paules churcheyarde, at the signe of the George by Willyam Reddell, Imprynted at London : mense Maio [May] 1552. Place of publication and publisher from colophon. Signatures: A-D⁸. Imperfect: tightly bound, with some loss of print. Reproduction of original in the Lambeth Palace Library. eng Sabbath -- Early works to 1800. eebo Of the Christian Sabboth a godlye treatise of Mayster Iulius of Milayne, translated out of Italian into English, by Thomas Langley. Anno Domini. 1552. Julius, of Milan 1552 72 9133 152 0 0 0 0 0 166.43 F The rate of 166.43 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2009-06 Assigned for keying and markup 2009-07 Keyed and coded from ProQuest page images 2009-08 Sampled and proofread 2009-08 Text and markup reviewed and edited 2009-09 Batch review (QC) and XML conversion

Of the Christian Sabboth a godlye treatise of mayster Iulius of Milayne , translated out of Italian into English , by Thomas Langley .

Exod. xx .

Remembre that thou kepe holye the Sabboth daye .

Anno Domini . 1552. Mense Maio.

To hys verye entier frende mayster William Lewes of London , Thomas Laugley wisheth grace and peace in Christe .

THE discipline of good conuersation ( gentle Mayster Lewes ) standeth chieflye , or rather altogether in ij . poyntes : that is , in doctrine , and exercise . By doctrine is taught to know what should be done , by that other , men be broughte to custome , that they be willinge & readye to put in execution that , which they haue learned . And the one of these with out the other is maymed & vnperfecte . Wherfore Moyses semeth to haue taken better fourme of gouernement , than any politike ruler of the heathen , in his lawes makynge . For where the Lacedemonians and Cretians ordered al by doinges and vse , withoute muche a do makyng in wordes : and contrary wise the Athenians spente longe space in decrees making , but were slacke in requyrynge the performaunce of the same : Moyses most diligently hath coupled And ioygned them so together , that nether he parted good custome of liuynge from doctrine , nor suffered doctrine to be without inuring of workes . But because they shoulde agreablye be matched , he aswell made lawes for reste and forbearynge of workes , as he did for the dilygence of labour to be occupied , not that theyre ceasynge from workes shoulde mayntayne idlenes and slouth , but that therby they might be guyded by knowledge , and that their offences shoulde not be cloked or excused by ignoraunce . For that daye , that they rested ( whyche they named therfore the Sabboth , and was not ones or twyse in the yeare , but euerye weke ones on the seuenth daye ) they came together to here the lawe of God , wherin was conteyned all suche thynges , as they shoulde do and expres in their behauiour .

The maner of their comming together ( as Philo telleth ) was thus . When the ordinarye day came , they assembled to their temples with muche spede , and there did sitte geuing good audience , & diligenteare to the scriptures , onlesse at tymes wyth one accorde , they spake a word in commendation of that , that was there saide , & redde , and the priest or one of the elders rehersed the lawe , and expounded it , and this fashion they vsed at the seuenth day , till the euening tide , and then departed . By meanes wherof they neded not to aske of the lawiers what they shoulde do , nor coulde be in their euill discharged by any colored excuse of lacke of knowledge , but the husband to the wife , the father to his chyldren , maisters to their seruauntes , declared the commaundementes of the law . Thus was doctrine taught one daye , & exercise and practise all the weke after , was put in execution , and vsed .

Whatsoeuer labour letted them from resorting to the hearing of the law , was straightly forbidden , & sharpe payne appointed for correction of the offendours therin . Nowe if this precise order was vsed on the Sabboth daye , vnder Moyses , & his doctrine so duely taught , and all to bringe men to a ciuill order , & outward rightewesnes : howe muche more nedefull is it , that we , which profes christ , be busied in learninge the lawes of the gospel , the law of the sprite , the word of life , which whosoeuer knoweth , shal receaue for their obedience & honest conuersation not only reward temporal in this life , but also in the world to come saluation of our soules , & life euerlastinge . Let it not therfore greue vs , which be in the daylight of the gospell , on the dayes of assembling together deuoutly to vse our selues : seing the Hebrues , the were hud●● the cloudy shadow & letter of the lawe , shewed themselues so willing & forwarde to obserue the same . For albeit the Iewysh Sabboth touching the seuenth day be abrogated & expelled , yet is not the commaundement of the Sabboth sanctifiyng disanulled , but remaineth stil as a headful part of christian religion , conteyning all such due seruice , as belongeth to the glory of god . And for that cause our elders ( when otherwise blind ignoraunce had ouershadowed the hole world , that the Sabboth might reuerently be halowed ) ordeyned by act of parlament , that in thys realme no fayres nor markettes shuld be kept vpon the sonday , or other solemne feast , as vpon christmas day , easter day , with sonday , & ascension day , as appeareth in the actes of Henry the .vi. king of this realme . But nowe , when for our knowledge we should be better : thorough vnbrideled libertie , we be growen to such badnes , that al ( law of god & man ) set aside , men be wholy geuen ouer to folow their lustes on the sabboth daies , not only by going to markets , fayres , & gasinge games , but also by misusing their time , ( that shuld be spent in reading or hearing of the word of god , in praier , and visiting of the poore ) in beare baiting , hauking , hunting , dansing , carding , dising , banquetting & other kindes of riot & surfetting . And thus make those daies most vnholy of al the weke , & worthier to be named idle dayes for their euil occupiyng of the rest , then holy dayes for any halowed working : where our rest from workes of body should be an earnest exercising of oure sprites in goostly doinges . Wherfore it is to be wished , that a reformation and redresse might be taken therin by the magistrates , for the restoring of the sabboth to it owne propre kinde . And because I perceaued that this treatise of maister Iulius of Milayne , declareth & handleth this matter at large , I thought good ( so as I coulde ) to turne it into oure natiue speche , that therby the christian reders might learn what their office is on the holy dayes , & se how far we be swarued oute of frame from the true natural vse therof . And albeit the argument be vniuersall , & mete for all men for the matter , yet it specially semeth verye fitting , that it be dedicated to your gentlenes : aswel for that you be geuen to the study of the Italian tong ( the by reading herof you mighte be an Aristarchus to examine how nere I haue gone to the Italian Phrase , & meaning of the author ) as also because it was my duty to shewe some testimony vnto you , of the good hert the I haue borne to you , euer sithēwe w●re first conuersant together , in familiaritie of company , and conference of study , whiche as it began long agone , so hath it stil continued , fixed & stedfast on my behalf . Pleaseth it you therfore to accept in good part this token small in quantitie , but great both for godlines of the worke , & good will of the presenter , & chiefly for that it is your wont gentlenes to set muche by any gift , the cometh from your herty frendes . And I shal dailie , as occasion & oportunitie serueth further vtter my faithfull loue toward you , by suche thynges as my habilitie shal be sufficient to perfourme , & be a continuall petitioner to god for youre prosperouse healthe longe to endure . Fare you hertelye well . From Headcrone the .xxi. of Marche . 1552.

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 : ●eth . x. ij he healed the man that had the wythered hande , ●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 xxxvi● yeares diseased , Iohn . ix . he caused th● 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 expedient● and neadfull , that we wayg● and examine , in what maner man was Lorde of the Sabboth , afore that Iesu Christ● suffered , to th intente 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 knowen . 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 before 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 doyn● to others that we would no● were done to oure selues . These be called by the nam● of Goddes lawes , not onely because God appoynted the● to Moyses , but also for tha● the Lord hath prynted them in the mynde of euerye liuing man . Whych thynge Sayn● Paule declareth , where h● sayeth , Rom. ij . that the heathen shew the workes of the lawe written in theyr heartes , they● owne conscience bering the● witnes of the same . Two sortes of positiue lawes . Lawes positiue ( which haue theyr orig●nall of the lawes of nature b● of .ij. sortes . For ether they be Ecclesiasticall or elles the● be cyuill Ecclesiasticall lawes whych in the olde Testamen● are called ceremoniall ) Ecclesiasticall lawes . wer● 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. xv● 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 ●ach lawes as be added to these , to thin●●● 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 se● an order in the publike honestye , comlynes , and modest● 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 commaundementes 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 ordinances 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 cannot 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 in , and ( as it were ) pinneth vs vp , then dothe the obedience to god : nether can there be anye greater scourge ouer our heade , then that is due for disobeying the Lorde . For it behoueth that all our neades , all our perillous daungers , al our profitable commodities , geue place and rowme to the obedience of god : for that we alwayes obeye to God , it is neadfull , but to continue styll in thys lyfe mortall , standeth not in such necessitye . The other lawes , that is , Ecclesiasticall lawes be dispensed with . ecclesiasticall , and ciuyll , albeit they be ordeyned of god , yet be not so holye and reuerente , but that they may in causes of necessytye , not only be broken , but also altogether dysanulled , as though they neuer had bene . And for profe herof , let vs peruse the ecclesiasticall lawes of the Iewes . Those lawes were to be kepte , and done , so longe as the outward gouernmente of the Iewes endured , & vntill that Christ was dead and rysen agayne : they were ordeyned of God by the handes of Moyses , for the people of Israell , to the ende , that the name of God should be praysed , and the promises made in Christ myghte be taught , and true religion preserued , nether was circumcision , the sabbothe , the sacrifices , & all that solemne and ceremoniall seruice , and leuiticall obsequies aboute the tabernacle of the Iewes , ordeyned and instituted for any other purpose than is afore sayde . Notwithstandinge , for so muche as these lawes were onlye geuen to the people of the Iewes , & to none other nation , therfore the gentiles , and foreyne people were not burdened , nor charged , with the kepinge of those statutes , nether did they offend in not kepynge them , for that they were not driuen to liue vnder those constitutions , although they had forsaken Idolatry , and acknowledged one very God , by beleuyng the promyses of Iesu Christ . We reade , Example . that the people of Niniue repented at the preachynge of Ionas , & pleased , Iones . iij. and appeared God therby , Niniue . yet reade we not , that they were circumcysed , nor that they obserued other ecclesiastical lawes of the Iewes . Daniel . iij Daniel wytnesseth , Babilon that the king of Babilon confessed openly the very true god of Israel , & commaunded by proclamation , that no man should blaspheme him , neuerthelesse it is not reade , that the king of Babilon was therfore bownden to the ceremonies of Moyses . No the Iewes them selues were not so bounden to these ecclesiasticall lawes , but that they myghte omitte them in tyme of neade , ether for anye commoditie , or for anye matter of honestye . Many of the Israelites after theyr deliuerye out of Egypt , while they were in the wildernes , were vncircumcised as it appeareth in Iosue . Io●ue . v. And very likely it is that manye Iewes died in the deserte wythoute circumcision , foreskin . whiche by faith passinge from death vnto life , were not damned , for hauynge theyr foreskin . King Dauid fleinge the persecution of Kynge Saul , i. Re. xvij . lest he should dye for hunger , Shewe bread . did eat ( both he and his company ) of the table of the lord , the holy bread , that was dedicated , & appoynted onely for the vse of the priestes , and yet sinned he not in so doing . By thys example of Dauid oure maister proueth to the Iewes , that in neadfull affayres and busynes , Math. xij . the sonne of man ( that is , euery man ) is Lorde of the sabboth . Nether did oure sauiour Iesus Christe by these wordes , meane that the Sabboth should not , or oughte not to be kept at that time , when as yet he was not deade , be shewed therby , on what maner the ceremonies of Moyses bounde that nation to the obseruynge of them . For the Iewishe ceremonies ( at that tyme ) were to be reuerenced by the generall commaundemente of God , Dispensations . notwythstanding , if ether nede , or the profite of any neighbour constrained a Iew to breake them , he was not in suche case bownde to kepe them , because that ( cause standing ) the Iewes was lord of the Sabboth , and offended not in breakynge and omyttynge them .

Therfore our sauiour Christ synned not , when he healed sicke and diseased persons on the sabboth day , because that necessity , & neyghbourly charitye caused him to haue small respect to the outward Sabboth , which was a shadowe & figur of the christian sabboth . So sone as christ was deade and risen agayne , all the ceremonies of the Iewes were vtterly disanulled and repelled : wherfore the Christian man was vnburdened of the heauines of them , & only trusted to be saued by the grace of God shewed in Iesu Christe . For this cause we christians ought not to make any difference of dayes , nor thynke that one daye is holyer then another . Wherfore S. Paul wold not that a christian , Rom. ●●●● iudge & think any diuersity betwene day & day , Col. ●● . nor that any man shoulde accuse vs for any fastiual day , or new mone , or sabboth day , and feared lest he had trauayled in vayne , in the churche of the Galathians , Gal. iiij . because they were obseruers of dayes : willyng to do vs to vnderstand , the to count one day holier then that other , was a thing , that parteyneth to a Iewe , & not to Christen men .

That , whych we haue spoken of ceremonies Mosaicall , Ceremonies of the new Testament . namely that in neade , & other behoues they bound not anye Iewe , we may lykewise saye and affirme of the ecclesiasticall lawes of Christendome wherof some be autorised by Iesu Christ , and some by the father & elders of our religion , that the christen fayth myght be preached and taughte in good order . And albeit the ordinances of our auncestours , be not to be compared to those that god the lord appointeth , yet are they to be obserued , & ought to be reuerently vsed , because that god wold , that in the churche , thynges shuld be ordered in comly maner , and wyth due reuerence . But for so much as these our lawes ceremoniall are made for oure commodity , & not to our losse , therfore the lord would that they should yeld , & geue place to oure necessityes . Necessitie is a dispensation . There be many christen men vnder the Turke in vylanowse slauery , which can not vse the Sacrament of the Lordes supper , & yet shall they not be condemned therefore , so that they haue the fayth of Iesu Christ . Many other be entangled & chaltered in the snares of Antichristes hypocrisy , whych can not here the sincere preaching of the Gospell , & yet shal not for that cause be condemned , if in the meane while they do beleue & trust in Iesu Christ , al such do not sin , because necessity excuseth them . Lyke processe might be made of the Iuditial lawes , but I wyll not at thys tyme make any treatise vpon them .

The Phariseis therfore , moued of an hatefull hypocrisye , blamed our maister , as a wycked breaker of the sabboth , & yet vnderstode not for what purpose God had ordeyned the Sabboth . The Lord had an higher respecte , then to the bodely rest , when he commaunde the sabboth in the law , saying to the Iewes : Remembre that 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 commaundement , 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 commaundment 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 commaundement 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 complayneth that al religion was destroied and wasted among the Iewes , Hier. xvii he lamenteth 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 children 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 christen 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 from our fleshlye workes , that the sprite of the lord maye worke in vs the true sanctification , 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 membres 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 from 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 concupiscences & 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 from 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 man ( whilest he abideth in this flesh ) kepeth throughly & perfectly the sabboth , notwithstanding 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 , & continuall 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 man 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 children . 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 , & accomplyshed . 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 heauenvly 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 theyre myndes , they passe not vpon 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 solemne day of your feast . This song & 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 , Trompet . wherwith all christians 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 , ● . Cor. vi . Esay . xli● . 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 & confidence 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 within hym , nether can he abyde that the superstitiouse ceremonie of daies be ouerthrowen . On other side the faythfull man heareth those thynges , the faithfull . reioseth , is glad , & chereful in hy● hert sayinge : Praysed be t● lord , in whose handes & cust●dy is my saluation : Ihon. ● . I am w● assured to be saued , for no 〈◊〉 can take or pull me out of 〈◊〉 handes of the eternall fathe● The Sabboth therfore is 〈◊〉 halowed by being ydle , Idlenes is not halowyng nor standing with the fingers ●●der the girdle , nor yet wy● ceasing from hand labour o●● day , as the superstitiouse Ie●● supposeth . Wherfore we re●● in the Prophet Esay , that 〈◊〉 sanctifiyng of the sabboth ●●●deth not in the outward & ●●●●dely religion of the holy d●● but the true halowing is ●●●●ing our owne wil , & glorify●●g the lorde . For he sayeth , if ●ou tourne thy fete from the ●abboth , Esay . l●●● lviji . so that thou do not the ●●ing which pleaseth thy selfe 〈◊〉 my holy day , them shalt thou 〈◊〉 called vnto the pleasaunt , ●oly & glorious sabboth of the ●●rd , where thou shalt be in ho●our , so that thou do not after thyne ●wne ymagynatyon , nether ●●ke thine owne wil , nor speak ●hyne owne wordes , them shalt ●hou haue thy pleasure in the ●ord , whych shal cary the high aboue the earth , & fede thee wt●he heritage of Iacob thy fa●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 Hebru●es be . Iesu Christ is the truth , at whose presence all figure● be destroyed . Iesu Christe 〈◊〉 the bodye , at whose approchin● al shadowes vanishe awaye ▪ he alone hath geuen vs th● true fulfylling of the sabboth by clothyng vs with hymself throughe his death , Rom. vi . that w●● being raised agayne with hi● might leade a newe life , whe●fore all our lyfe shuld be a perpetual sabboth , as I haue sa● to you before .

And although there be no d●●ferences of dayes in the christian congregation , Rom. xiiij yet wo●● Paule that the weake in the fayt● were borne with , & suffered ▪ and that compassion be take● vpon suche , as be fre from a● kynde of hypocrysye and dissimulation , because manye , that haue alredy some knowledge 〈◊〉 the word of God , desyre to ●o styll forwarde . But for ye●●ey befelle as chyldren , and ●●ryshed and noseled in anti●●ristes religion , they beleue ●hat one daye is more holye ●●en another , of more reue●●nce , and more honour then ●nother , of this hypocrisye ●●rked vp in the swathlynge ●●des , springeth vp also this ●ther erroure , that the consci●nce of the hypocrite & simple 〈◊〉 cloyed with scrupulosity : And ●hinketh that he committeth as it is commonly termed ) a ●●adly synne , if on the holye ●ay he should go to plowing , 〈◊〉 do any other maner of hand ●●oure . The Apostle ther●●re wolde , Weake must be borne with . that suche feble & ●●eake in the fayth shuld not ●●raight way be deuided from the churche . For with allo● & charitable maner , our du●● is fyrst to enstructe them , an● do them to perceyue & witte● of what sorte the christien 〈◊〉 euangelical liberty is , which is purchased & bought for v● by Iesu Christ . Afterwarde● when the weake faythed i● taught so farre , that he knoweth the libertye of dayes ▪ of meates , of rayment , and o● all other outwarde workes and neuerthelesse wyll be fro●warde , and refuse to enioye 〈◊〉 christen liberty , then in suche case the infirmitie is no leng●● to be borne with , or suffered ▪ 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. ii●● . if ye ●●ue alredy knowen god , why ●●ye tourne backe a freshe to 〈◊〉 weake and beggerlye ele●●ntes , wherto ye would be ●●unden & thrak seruauntes ●●ayne ? Ye obserue dayes , & ●●onethes , and tymes , & yea●●s , I am in feare of you , lest I ●aue bestowed labour on you 〈◊〉 vayne . Two causes neuer abrogated The other two cau●●s , for whyche the sabboth of ●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 earnestnes , than they were of the Iewes in the old lawe . Wherfore it is expedient and mete , that amonge vs be dayes appoynted , when the church ought to assemble and come together to heare the preaching of the word of god , Act. ij . Holye day behauiour . to vse often the lordes supper , to make common prayer for the state of christendome , to make collections of almes for the relefe of the poore , i. Cor. vi & that families & housholdes may be informed in the christen religion , & godlines , to visite our frendes in a christien maner , to visite the sycke , & to practyse suche other lyke holye dedes . Youth of it selfe is vnruly & headye . The vplandishe & feble faythed , sone falle into errour , Holye dayes be deadfull wherfore it is necessary for this intent to ordeyne holye dayes , that the youthe may be nurtred , and kept in awe ▪ and that the ignoraunte may learne to knowe , what christen religion is , and what seruice is due to be geuen to god .

The thyrde cause , wherfore the sabboth was dyuised , is open & playne by the wordes , that the lord spake to the Hebrue people . Thou shalte obserue & take hede ( sayeth the ●ord ) that thy seruaunte , and thy mayde rest them , remembre that thou was a seruaunte in the ●and of Egypt . For these two ●auses therfore , that be cyuill , ●e christians must haue cho●●n and determinated dayes , 〈◊〉 the church may continually 〈◊〉 exercised & inured , aswel in ●ardly in workes of the sprit , 〈◊〉 outwardly in loue toward ●ur neighbour . For this consi●●ration the law of the Lord ●●●bad the Iewes , only suche ●orkes on the sabboth daye , 〈◊〉 letted them , that they could haue no leasure or respyte to heare the worde of God , Why worke is forbidden to do the ordinary oblations and sacrifices , to make publike prayer , and other exercises , full of charitye , and loue . As for example , they were forboden to tyll the land , to buyld houses , and to do any other ordinary labour on the sabboth day , because such workes held a man busied al the day , that he could intend to no other thynge , notwithstanding , because the lawe of the sabboth was ceremonial to the Iewes , they synned not , if for necessitie , or for the weale & profite of their neighbour , they chaunced some time to breake it , as I haue sayde aboue in thys treatyse .

We Christians be fre from those ceremonies , and those ordynaunces , Christians be fre . that the Iewes were in bondage vnder . Therefore no lawe of meate , of dayes , of clothynge , of places , can bynde vs to a synne , as it dyd the Iewes . Neuerthelesse , for so muche as the church can not be congregated , Dayes to what vse . and gathered , except there be dayes appointed , wherin the worde of God muste be preached , the lordes supper minystred , publike prayer made , & other Christen workes aforementioned must be practised : Therefore oure aunciente fathers & elders , haue determined and instituted , that at the lest one day of the weke shuld be bestowed & geuen to these religyouse and deuout seruyces . i. Cor. xvi . And in the Apostles church the Chrystyans folowynge the custome of the Iewes came together on the sabboth daye , so that many yeares the holy congregation of christendom vsed the sabboth , for the day dedicated to the spirituall gouernement . But afterward , when Christendome increased , and spred abrode , in the tyme of the great Constantine , that the Iewes shuld haue no occasion to glory against vs , & that other shuld not think , that a Christian man became a Iew , & lastly to declare to the whole world , that one day is not more holy then another , the sabboth was altered into the daye folowynge , which was named of the christians the dominical day , Sonday . ●●o . i. that is , dedicated to the lord . And the kepynge of thys day hath bene alwayes vsed , sythen that in the church , thinges may be done with order , & reuerence . Now to proue that the holy dayes were ordeyned of our auncestours for thys polytycall ende , Howe the fathers vsed the sabboth & not to make one daye holyer then that other , Lib. 4. suffiseth the auctority of Tertulliane In his boke against Marcion : & Hierome vpon the epistle to the Galathians , wher he sayeth : lest the vnordinary congregatynge of the people shuld minish the faith in Christ , therfore certaine dayes be appoynted vs , that we myghte all mete together , not that , that day , wherin we mete , is more holy or reuerent , but to the end that more reioysing may come of the mutuall beholding , whatsoeuer day we mete . Saynte Augustine also in hys worke de ciuilate dei , maketh mention of certayne memorialles of holy dayes , as the natiuity of the lord , the circumcision , the passion , the resurrection , the ascension , & whit sonday , on whiche daies the christians dyd accompany themselues to heare the word of the lord , to vse the communion , to make common prayers , & do other christian dedes . The same is red in the ecclesiastical historye of Eusebius . So that oure elders , knewe that ceremoniall holynes of the sabboth dayes , as the Iewes did . They onelye on those dayes assemble for the same purpose , that the Apostles did , Act. ii . The apostles vse on the holy daye . whiche continued in doctrine , in prayer , breakyng of bread , & in the communicating , that is , in aydinge and releuing the poore . And it appeareth that Paule appoynted the day of the sabboth , on whiche day , 1. Cor. xvi . at the time the congregation came together , that the churche of Corinth shuld make theire collections of almes , that the poore christians at Hierusalem , which died for hunger , might be releued & succoured . I conclude therfore , the christians be fre from al superstitiouse hypocrisy of keping the sabboth , & other festiual dayes . The Iewes among other feastes , Iohn . x. Fest of tentes . did vse to solēmse a feast of tabernacles , so named because they dwelled vij , dayes in pauilions & bothes . This feast was obserued in remembraunce , that theire fathers dwelled in the desert and wyldernes in tentes , when they were delyuered from the bondage of Egypt . According as the Lord commaunded sayinge : In the seuenth moneth ( whiche agreeth wyth the moneth of October amonge vs ) the .xv. Leui. xxx . daye of the moneth shal be the holy day of the tabernacles , & seuen dayes shall ye lodge in tentes , that your posteritye may knowe , how that I made the chyldren of Israel to dwell in bothes when I deliuered them out of the land of Egypt . Thys solemnitie shuld be kept without hipocrisye , & superstition , because it was but only a memoryall , & remembraunce of the benefyte , that God had done to their fathers . But the Iewes forgetting the meanyng of the feast , thought they shulde offende deadly , if on such dayes that were festyuall , they had done anye bodelye & outward worke . In like maner the Phariseis expounded vnto the people the precept of the Sabboth amisse . The lord sayeth : thou shalte not worke on the sabboth day . This commaundement onlye bounde the Iewes from doynge such labours , as letted the people , that they coulde not come to the common assembly , to be exercysed & occupied in the law and wyl of the Lord , as I haue alredy sayde here to fore .

The laste cause of kepynge the sabboth was , Reste of seruauntes . that the seruauntes & labouring persons might haue some quyetnes & releafe of laboure : neuerthelesse the Phariseis neglecting the true vnderstandinge of the sabboth , had bewrapped and folden the people in the snare of hypocrisye and vayne superstition . Ouer and besydes this , Pharisaicall traditions . they added of their own heade infinite other obseruaunces and rites , wherwith they brought the people into better bondage , for they sayd : on the sabboth day men oughte not walke vpon the grasse , leste it wyther , and be deade , nor clymbe trees , nor eate frute gathered on the sabboth day , nor ryde on that daye , leaste the Sabboth were broken , nor washe clothes that were filed , nor blende wine and water , nor kil a flie , nor fede anye thing , nor rede by candel light , onlesse there be two at the least together in a companye , and innumerable other superstityouse toyes they put to of their owne brayne , by meane wherof they made the people superstitiouse & hypocrytes .

And they were so earnestly geuen to such nouelties , that they forgate the weyghtye thynges of the lawe , that is , true faythe in God , mercye & pytye towarde their neyghbour . Of such thynges if perchaunce they spake any thing to the people , it was done very coldely , because they were strayghte kepers of thynges of no value , and were satisfyed in magnifyinge theyr carnall Sabboth , Commons blinded . by whych meanes they so kepte vnder the vnderstandynge of the common people , that they neuer came to the knowledge of the very truthe . But we Christians , to whome is opened and declared the gospel , must kept a perpetual sabboth in spryte . For to a christian only belongeth the true rest of the spirituall Canahan . Heb. iiij . If Iosue had geuen the chyldren of Israell the true quyetnes , when he wente ouer Iordane , GOD wold not eftesones promyse a true reste , nor speake of another sabboth by the Prophet Dauid , Psa. xxiiij whyche was a longe while after Moyses & Iosue . Therfore Iosue was but a shadowe and figure of Christ , Heb. xiij . Iosue a figure . whyche geueth vs the verye rest , & spirituall sabboth . Let vs kepe a spirituall & goostlye sabboth , and not a carnall , because we haue not here anye continuyng citye , but we seke for one to come . Wherfore let vs ( as Paul sayeth ) knowe , 〈◊〉 ●oure earthye house of thys dwellyng were destroyed , ij . Cor. ● . we haue a buyldynge ordeined of god , an house not made with handes , but euerlasting in heauen . And therfore in the same , let vs lighted , estringe to be clothed with oure mansion , that is in heauen . And a lytle after he sayeth , we that are in thys tabernacle sigh and are greued , for we had rather not be vnclothed , but be clothed vpon , the mortalytye myght be swalowed vp of lyfe . Therfore , whilest we be in thys worlde , we can not perfectelye kepe the goostly sabboth : for the fleshe in suche sorte combereth our thoughtes , that we can not cease from workes of the fleshe , that the spryte of the Lorde myghte onlye in vs kepe the goostly and heauenlye Sabboth , and that we myghte be coupled wyth Iesu Christe our heade , whyche hathe geuen vs the true reste , by entrynge into the most desyred land of Canahan , by the path & passage , that is made and sette open by hys bloude . To whome be glorye worlde wythout ende .

Amen .
☞ Fautes escaped .

The vij . leafe b. the laste lyue for consecration reade conseruation .

The viij . leafe b. the xviij . lyue for with reade wythout .

Imprynted at London in Paules churcheyarde , at the signe of the George by Willyam Reddell . In the yeare of oure Lord . 1552.

Cum priuilegio ad imprimendum solum .