Sermons of M. John Calvin, upon the.X.Commandments of the Law, given of GodSermons of M. Iohn Caluine, vpon the.X.Commandementes of the Lawe, geuen of God

After that it hath been spoken of the pure and sincere worship of God, of serving him, and glorifying his name, without vain taking of it, either in oaths, or other things, but reverently, and to the honour of God: now here is mention made of the service of GOD, according to that he hath required in his law, touching the order he appointed for the exercise of the faithful. As the Sabaoth day, or day of rest was in part a figure, to declare, that men could not rightly serve God but by mortifying all that which is of their own nature, and afterward by dedicating themselves in such sort unto him, as if they were wholly separated from the world. Secondly, the day of rest had this ceremonious use, to cause the people to assemble together, to hear the law, & to call on the name of God, to offer their sacrifices, and to do all that which should concern spiritual order and policy. We see then now in what sort mention is made of the Sabaoth day. But this cannot be well & sufficiently understood without some plainer and more distinct handling: namely, except both these parties should particularly be entreated. We have therefore first to note, that the Sabaoth day was a shadow under the law, until the coming of Christ, to signify, that God will that men rest themselves from their own works. And this is that ⟨p. 31⟩which I have said in a word, that we must mortify our whole nature, if we will be conformable to our God. And that this is so, S. Paul hath also declared.¹ Yea besides, we have sufficient testimony hereof in the new testament. But it shall suffice to have alleged him at this time, which speaketh more fully hereof: namely, to the Colossians: when he saith, That we have the substance and the body of those things which were shadowed under the law. We have it (saith he) in Christ. And therefore it was expedient, that the ancient fathers should be exercised in this hope, as well by the Sabaoth day, as by other ceremonies. But sithence the thing is now given us, we ought not to stay our selves on these shadows. True it is, that the law is so abolished, that yet we ought to keep the substance and truth thereof. As for the shadows and figures, they are done away by the coming of Christ. If one demand how the ancient fathers knew of this sense and meaning?

AFter that it hath bene spoken of the pure and sincere worship of God, of seruing him, and glorifying his name, without vaine taking of it, either in othes, or other thinges, but reuerently, and to the honour of God: now here is mention made of the seruice of GOD, according to that he hath required in his law, touching the order he appointed for the exercise of the faithfull. As the Sabbaoth day, or day of rest was in part a figure, to declare, that men could not rightly serue God but by mortifying all that which is of their owne nature, and afterward by dedicating themselues in such sorte vnto him, as if they were wholy separated from the world. Secondly, the day of rest had this ceremonious vse, to cause the people to assemble together, to heare the lawe, & to call on the name of God, to offer their sacrifices, and to do all that which should concerne spirituall order and policie. We see then now in what sort mention is made of the Sabbaoth day. But this cannot be well & sufficiently vnderstoode without some plainer and more distinct handling: namely, except both these parties should particularly be intreated. We haue therfore first to note, that the Sabbaoth day was a shadowe vnder the law, vntill the comming of Christ, to signifie, that God will that men rest themselues from their owne workes. And this is that