but we must serue him in the duties of religion and mercy onely As for example Gods children will not eat meat at their owne table without crauing Gods blessing vpon them but when they are to come to the table of the Lord they vse a greater and more solemne preparation because they expect a greater and more excellent blessing so likewise a christian in all the workes of his calling hath a regard to serue and glorifie God but in a more speciall manner vpon the seauenth day because hee then lookes for a more plentifull and liberall benediction both vpon his soule and bodie and these men that among vs keepe such a prating that euery day must bee a sabboth and wee must rest from sinne marke them whether they rest from sinne at all and obserue if there bee any families so bade as theirs that commonly if one would rake hell as wee say hee could not meete with more prophane and irreligious persons that speake of keeping euery day holy but in truth keepe euery day vnholy but others that in conscience of Gods commandement doe binde themselues to keeping of the sabboth which God hath instituted goe farre beyond them in all vertue and holinesse if they could shew any good effect in themselues of this their euerie day sabboth we might giue some credit to them for God doth alwaies giue a blessing to his owne ordinance but for such vilde and vnholy persons that in all their life neuer kept a sabboth holy to make a talke of keeping euery day as a sabboth it is most palpable and damnable hipocrisie The last objection of which wee will speake is taken out of 1. Colos 2. 16. Let no man condemne you in respect of an holiday or of a new moone or of the sabboth daies So that the Apostle say they puts the sabboth among other ceremonies which are to bee abrogated but for the answering of this we must know that the Apostle speakes of such sabboths as are in the same ranke with the meates and drinkes whereof hee speaks before of which sort were the first day of euery month and the first and last day of euery one of their solemne feasts of these hee speakes in the plurall number and not of the sabboth day the Lords day in the singular number which hath a singuler excellencie and how euer times chaunge neuer changeth then Easter and Penticost and the other feasts of like kinde are indeede abrogated as being ceremonies not written in the tables of stone as this was And thus much for the proouing of this that this sabboth is morrall and perpetuall which sith it is so the vse is for the confutation of such as sharpen their tongues and wits and open their mouthes to speake against it not content to take libertie themselues but would make a gap for others to breake out also It is a vilde and notorious sinne to bee prophane in ones owne person and to practise the breach of any of Gods commandements but to draw others to impietie and as much as they can to breake the yoke wherewith God hath yoked them this is much more intollerable This is just the diuell himselfe when hee had fallen from his vprightnesse and rebelled against God the next worke hee tooke in hand was to allure Adam to sinne and make him as verie a rebell against God as himselfe so these wicked men limmes of the diuell that themselues are corrupted and lie vnder the curse of God will take so much paines about nothing as to peruert others and being stark naught themselues to make all men if it might bee like them This also is for our instruction that wee must so rest vpon Gods reasons and so stand for his worship as that euery blast and objection of a prophane person may not blow vs away and weaken our reuerence to Gods ordinance It is a great fault that wee are no better confirmed in the truth but that euerie breath of an heretique will put vs downe and set vs to the wall as it were that wee stand in a mammering and know not whether wee goe right or wrong it is an euident token that men bee ladenwith sinnes and carried away of their lust when the often preaching of the truth cannot so establish them it as that they can say we are so resolued in our harts that this is the truth of God as that by Gods mercie we had rather forsake our liues then forsake it but none can attaine to such knowledge but such as haue a pure and an vpright hart And this that men be so quickly moued from the truth is not because of the strength of the arguments made against it but by reason of their owne weaknesse which haue not the spirit of truth to leade them into the truth and to confirme and shew them errors and heresies and make them lothsome vnto them and giue them power against them Therfore we must labour for this spirit of truth which may so settle and ground vs in the truth as that euerie storme of a false opinion from the mouth of some fantasticall and vaine person that hath no godlinesse nor learning to commend him that neuer did any thing nor suffered any thing for Christs sake may not weaken our hold and shake our foundation and cast vs downe from the truth that we should be seduced by them Nay we should be so far from yeelding to the false dreames of such as that when they grow obstinate we should not shew the least token of allowance or any countenance to them we should not entertaine them or receaue them to house or bid them God speed for he that doth so as Saint Iohn saith is pertaker of his euill deedes because in so doing he confirmes them in their sinne brings himselfe in certaine daunger to be infected by them And thus much for that that this keeping of a seauenth day holy by setting it apart to the duties of religion onely mercie is a morall and perpetuall dutie to continue while the world continues Now let vs come more perticulerly to the words of the commandement First for that word Remember IN that God prefixed in speciall termes as it were of set purpose to meet with mens forgetfulnesse a memorandum heere more then in any other of the commandements we may hence learne that who euer will faithfully and conscionablie keepe the sabboth when it is come must before hand haue a special care a forecast to preuēt those things that may hinder them in the keeping of it A reason of this caueat which God giues and of the dilligence that wee must haue in thus remembring and preparing for the sabboth may bee drawne from our owne infirmitie that vnlesse wee bee very circumspect and cast about with care indeede wee are readie easily to let slip some businesse and leaue something vndone which will then distract vs and draw our minds and bodies to from gods seruice some money to pay or to receiue some
did giue the ceremoniall law by Moyses hand and vsed him as an instrument to write them but for the greater reuerence of these ten hee would not vse the help of Moyses hand and pen but with his owne finger wrote them not in paper with inke but in stone to shevv the strength and continuance of them and commanded Moyses to put them in the arke to shew that no man could fulfill perfectly obey them but onely Christ If these ten were all written by God and no exception made whereby the sabboth should bee inferiour to the rest but altogether put into the Arke then a man may euen as well rend any of the other ten away as this yea and with more warrant to for none of them all is more fenced with reasons and mounded about with more strong arguments to keepe out the cauils and objections of men then this so that where God hath as it were of set purpose giuen more strength for a man to impute more weakenesse to this thing is a note either of great folly or else of singular impudencie and impietie The fourth reason is drawen from the persons vpon whom it lieth and vnto whom it is giuen for wee know that the ceremonies did lie onely vpon the Iewes the Gentiles were not bound to obserue them but now this commandement sayth not onely thou thy sonne thy daughter thy man thy maide which containes all the whole commonwealth but it goes further saith thy stranger which is within thy gates so that if an heathen man of another countrie and religion had come amongst them the magistrate was bound to looke to it that he doe not openly and publikely violate the sabboth but of force should celebrate an outward though to perform duties of religion that lay not in mans hand to constraine them Now the ceremonies were as a partition wall betwixt the Iewes Gentiles to seperate the church of the Iewes and the seede of Abraham from all other congregations vntill after this partition was broken downe by Christ and both brought into one fold for when Christs death did teare asunder the vale of the temple then hee tare all ceremonies in twaine that they could no longer binde the conscience either of Iew or Gentill but for the sabboth euen the Gentils must keepe it and because they would not themselues when they came among the seruants of God they were to be constrayned as in Nehemias time when the men of Tyrus came to sell wares on the sabboth day in Ierusalem hee would not suffer them but threatens to lay hands vpon them if they did any more come after that manner If God had heere commanded onely to looke to the Iewes and not to strangers it had beene some appearance but sith God will haue strangers of the Gentils bound to the keeping of it so farre as men can if they come within the walke and reach of Christians now the matter is put quite out of doubt that this is no ceremonie Lastly Christ Iesus himselfe the Lord of the Sabboth confirmes the sabboth most strongly Mat. 24. 20. Where speaking of the destruction of Ierusalem by Vespasian and speaking to the faithfull of the church and true Christians whose prayers shall surely preuaile he bids them pray that their flight bee not vpon the sabboth day or in the winter Fortie yeeres after a fearefull destruction was to come vpon Ierusalem and this was decreed so that it might not bee altered yet Christ bids his seruants pray that it might bee mittigated to them in some measure and therefore that they might not bee enforced to flie for their liues in the winter for that would bee grieuous to the bodie because of the shortnesse of the daies and the durtinesse of the waies would bee very tedious to them nor vpon the sabboth because this would bee as grieuous to their soules if they must bee constrained to spend that day in taking paines to preserue their bodies which God had appointed to be spent in those things that should help forward the saluation of their soules What will some say is it not lawfull to flye for ones lyfe on the sabboth yes and Christ allowes it But he knew full well what griefe it would bring to a christian soule to think Alasse I was wont as this day to sit quietly in the church and among Gods Saints to heare the sweet comforts of his word deliuered vnto my soule and with praise to sing Psalmes of thanks vnto God and to aske those things with the rest of Gods people which we stoode in neede of where I receaued such strength comfort that I walked in the strength of these exercises the whole weeke after but now the paine of my bodie and the feare of my soule so distract me take me vp that haue neither leasure nor abilitie to doe so but I must want all these comforts Christ knew that this would be as bitter as death to a Christian soule and therefore he wils them to pray to God to preuent it that no such necessitie be layd vpon them Now if this commandement and this day had bene ceremoniall they might haue fled with as little care as any other for it had bene abolished long afore by Christs death and no such regard had bene to be made of it In that Christ doth allow this conscience and regard of flying on the sabboth day more then any other of the weeke he shewes planly that the force of the sabboth was to abide after him for fortie yeres and therfore no ceremony for then Christ had not done well to put a needlesse feare into their harts of flying on the sabboth if God required no keeping of the sabboth and then he should rather haue bid them pray to God that they might haue had all respect of it being a ceremonie taken from them and told them that they neede not to regard it for it had bene a great sinne to haue made such conscience of keeping a ceremonie so long after the abolishing of them then if one should not willingly and not without griefe fly to saue his naturall lyfe when he should be seeking to strengthen his spirituall life as Christ words doe plainly proue then how much lesse should he doe any other outward businesse of far lesse necessitie So that these reasons doe most effectually confirme to the harts of Gods children that the keeping of the sabboth day holy is a moral law and bindeth vs and shall all to the ende of the world as much as the Iewes at any time before Christ But for those wicked persons that will cauill against euery thing that crosseth their corrupt lust as the keeping of a sabboth doth exceedingly we must not greatly be moued what they object for of them t is most true that Solomon saith Bray a foole in a morter as wheat is brayed with a pestell and hee will not forsake his folly But this may suffice to confirme and establish and instruct a christian
commandements are lightsome the spirituall hart feedes vpon the spirituall law and delights and rejoyceth in it This must serue therefore to cut off those dangers that men cast to themselues in keeping of this commandement as though God had ouershot himselfe in making such an vnjust law as no man can keepe it but hee must bee vndone by it as though hee knew not what hee did when hee bad them rest the sabboth day It is a meruailous impudencie in many that no man durst speake so hardly and presumptuouslie against any positiue law of the prince as euerie base person will speake against this law of God Oh it is impossible to keepe it such losses it brings and these damages it brings that hee must needes come to beggerie that will obserue it what did God seeke the impouerishing and the spoile of men when hee bad them serue him nay he appointed it as a day of blessing and it seemes so hard and vnjust to them because they bee carnall and fleshly and not hauing faith in Gods promises nor any desire to obey him they will still haue shifts and something to say against it the hart is dead and wicked or else the law would bring comfort Oh how should one doe for recreation say some is it not a recreation for a christian to heare the voice of a christian and for a sheepe of Christ to feede in his pastures is it not a recreation for a person condemned to come where hee may get his pardon sealed to him is it not a recreation for a man subject to death to heare a direction that will leade him to life therefore if wee were not altogether sencelesse and blockish in respect of spirituall sence and life it would bee as great a joy for vs to feede at his table and in his house vpon the bread of life as in our owne houses vpon corruptible bread And againe could Christ finde in his hart for our sakes willingly to bestow his soule body and giue his bodie to death and his soule to suffer the wrath of God and shall wee account it a burden to bestow one day in seauen vpon him to be made pertakers especiallie of such benefits And God hath willinglie giuen vs sixe for our calling and may wee not well afford the seauenth to our soules but wee haue such businesse wee cannot doe it But for matter of businesse God shewes two things that if one would obserue should easilie preuent these businesses first sixe daies shalt thou doe all thy work Where hee shewes that if one would labour faithfullie and conscionablie in their calling vpon sixe daies they might well dispatch their businesse but indeede this makes men so loath to giue a seauenth day to God because hauing beene idle and vnthriftie on the sixe they haue neglected some businesse that now lies vpon them the seauenth day and then it is a great burden indeede and impossible for such to keepe it but they must loose by it but Gods commandement brings no such losse their owne sinne is the cause of it and if this bee not the cause then the other is men take more vpon them then their owne work for if one take nothing but his worke hee may dispatch all well in sixe daies if one serue God in his calling his calling will not hinder him from keeping Gods commandements but if one serue couetousnesse and filthie lucre then indeed hee can finde no time to serue God When men in hast to bee rich and eager desire of wealth will take more in their hands then they can mannage this is their fault and all this is not their worke but the worke of their lust this is to bee a busie bodie but let any man bee faithfull in his calling on the sixe daies and not through greedinesse encomber himselfe with more then is needefull and hee shall see hee may easily keepe this seauenth to God there is no cause of such complaining against it And indeede to a spirituall hart that hath any grace measure of Gods spirit how euer it seeme to carnall men it is most just and equall yea most sweet and comfortable so that they can with all their harts thanke God that he hath giuen them one day wherein they may lighten their harts of all worldly cares and throw of all griefes thoughts of debts or such like to giue them selues wholy to seeke comfort in him that will prouide for them in due time and hath prouided this sabboth as an ease vnto them that they should not trouble them selues wtih any such thoughts on that day And thus much to proue that the keeping of a seauenth day and spending it in holy dutie is a morall law and perpetuall and belongs vnto vs as well as to the Iews and so much the more vnto vs because we hauing more excellent meanes a greater perfection is required of vs. As also to shew that euery one must make a preparation for the sabboth Both by dispatching his businesse as nothing may bee left vndone till the sabboth and by behauing himselfe so in the businesse as his affections may not bee to much tied vnto them for the former will hinder the rest of the sabboth and the latter the holynesse of it Therfore that we may keep an holie rest he must doe all that hee hath to doe vpon the sixe daies and if hee take more vpon him then he can finish in the space of sixe daies it is more then God laies vpon him and he doth not labour for conscience sake but for couetousnesse sake and this is not his worke but the worke of his corruption and then secondly a man must draw his hart from the loue of the world worldly things and then neither worldlie losses will fill his hart full of worldlie greife nor commodities with worldlie delight which two things would hinder him from delighting in spirituall exercises so that he that will empty his hands of all worldlie businesse and his hart of worldlie affections shal be able with comfort to keepe a rest and an holie rest vnto God And for the first reason drawne from the equitie of Gods commandements that hauing giuen vs the large allowance of sixe daies and taken the small pittance of one daie vnto himselfe hath dealt in great equitie with vs so that one must not goe about to make hipocriticall shifts and excuses for if he doe it is not from the hardnesse of the law but the hardnesse of his hart not from difficultie in the thing but want of loue in the person for nothing is so easie but a worldlie hart that loues not God will be shifting and haue some odd reasons against it Now we must speake of the second reason It is the sabboth of the Lord thy God IN which God lets vs know that he which is our God and the mightie strong God hath impropriated this to himselfe as his owne possession set a part for his owne seruice therfore wee must willinglie
part the breach of his commandements and casting his feare behind our backs in trifling things or in matters that seeme to carrie more sway with them But heere seemes to come in an objection may one doe no businesse may not one looke to their cattle serue their sheepe or their horses and order them on the sabboth yes a christian man on the sabboth day must serue his beast but alwaies prouided that hee doe it not as businesse of his owne but as a worke of mercie to the beast not seeking or respecting his owne commoditie as the creatures necessitie and doing it thus for conscience sake to help the poore creature it is a work of the sabboth and in it place pleaseth God for God himselfe commands to bee mercifull euen to the beasts therefore one must see that hee doe it with a mercifull hart in compassion to the creature so that the end must differ from the end in the working daies Secondly his affection and meditation must be diuers from that hee may haue at other times for this worke must raise him vp to some godly and spirituall meditations for his edification as for example when one goes on the sabboth to serue and order the dumbe creature hee may make this vse of it why I can in obedience to God and compassion to the creature care for it and bring it things necessatie though it cannot call vpon mee yet the verie neede of it cries loud that I cannot but help though I bough it for monie what care then must I perswade my selfe God that is a sea of mercie of which I haue but one drop will haue to mee whom hee hath bought with the bloud of his Sonne and which cease not to call vpon him and make continuall supplication for things needefull vnto him so strengthen ones faith or else such a meditation I see the poore dumbe beast that hath done mee painefull seruice all the weeke when I come to serue it is contented to bee serued at my pleasure if I giue it more it is content if lesse it doth not fret against me if it bee better prouision it takes it in good part if courser it doth not murmer and take on why then should not I bee content to liue at Gods finding and take in good part that which hee giues mee bee it more or lesse sith it is my portion from God especially sith I haue often rebelled against God as the poore beast neuer did against mee and it hath done mee more faithfull seruice then euer I did God These and the like meditations ones heart must bee seasoned withall one the sabboth day more then necesitie is imposed vpon him other times If then our end bee mercie and our affections bee holy in doing these things to the cattle they be sabboth dayes works because mercie is a work pleasing to God on that day But if one feede his cattle not because their want craues this at his hand but because his desire of gaine moues him they will be in better liking and I may sell them to more profit or they will be better in hart more able to doe my work after and then his hart be carried after the gaine he may haue by these cattle and his meditations taken vp with thinking how he may sell them for most gaine he breakes the sabboth he serues not God but himselfe and though man cannot indite him for the very action yet God will finde him out and plague him for the ill affection And so much for the things that must be done on the sabboth and those that must not be done and two reasons taken one from the equitie of the commandement the other from the right and title of God to the day Now heere he comes after to a declaration of the persons seuerally comprehended vnder this commandement naming first the gouernours and then charging them with the inferiours which are either continuall as those of the family or for some time comming vnder their jurisdiction as strangers in the gate to which the publique magistrate must looke First he saith Thou BY this is ment you which are master or mistres in a family for both are comprehended because heads thy sonne and thy daughter Now the sonne and daughter pertaine equally to both the parents I might one say I will keepe it holy and rest but my children may work nay saith he thy sonne nor daughter Naming them first because parents through naturall affection are readie to wink at them to let it slip though they prophane Gods sabboth by seeking their pleasure and they think why alasse youth must haue a swing we must let them alone a little Not so saith the Lord how euer you beare with them for others yet you must looke to them carefully for that day and not let them breake the sabboth Then he names the man and mayde because commonly some lucre is gotten by their labour and some commoditie seemes to follow if they follow their worldly businesse men are slack to cause them to serue God but would be content they should serue them God saith also looke to them if any seruāt would be so wicked as to labour yet thou must not suffer him receiue not this gaine for it is the gaine of wicknesse and therefore accursed better bee without it then haue it I but I hope I may let my cattle bee imploied nay saith the Lord thy oxe nor thine Asse nor thy cattle not because the dumbe creatures can sanctifie the sabboth but because their labour cannot bee vsed but some man must attend vpon them and looke to them and therefore God would preuent all occasions of hindering mans rest wherein also God vnderstands all such other liuelesse things which cannot bee set a worke without the hand of man bee joyned to them as a mill or a boat or such like Then he adds the stranger meeting one of an other nation and country and religion wich though wee cannot compell to come to the church yet the magistrate may and must forbid him to breake and pollute the sabboth by any publique labour if hee come in such places where he hath authouritie Here then wee see that God chargeth the maister of the family with all in the family hee saith not you seruants and you children see that you breake not the sabboth but you maisters labour not you selues nor breake the sabboth nor suffer your children or seruants so to doe Hence wee may gather this instruction that it belongs to all gouernours to see that their seruants inferiours what euer keepe the sabboth And this testimony God himselfe giues of Abraham I know him that hee will command his seruants and children to keepe my commandements God knew Abrahams minde that if the case stood so that either some work of his must be neglected or some seruice of God vndone Abraham had rather that all his businesse should waite then one part of Gods seruice be omitted And great reason why a christian
words Wherefore the Lord blessed the seauenth day and hallowed it HEere God shewes that if none of the former reasons will preuaile yet wee should bee moued for our owne benefit to regard it for nothing is more auaileable to bring a blessing on soule bodie then the religious keeping of the sabboth for God hath appointed it to the end that hee might haue occasion to communicate his goodnesse to the diligent obseruers of it So that from this reason that he saith God sanctified the day j. set it a-part for his vse and blessed it that is appointed it for a meanes of blessing to the obedient for the day it selfe is no more blessed then other daies From hence I say wee may learne that the way to get all blessing is to keepe holy the sabboth this is the most direct and sure meanes to get all comfortable prosperitie to keepe an holy rest to God vpon his day One reason is because God hath sanctified it to this end as for inward benefits is shewed Isaiah 56. 4. 7. Where the Lord shewes that for inward blessings if any of what estate so euer will keepe Gods sabboth hee shall haue his hart filled full of spirituall joy God will giue him the spirit of praier and heare his praiers God will giue him abilitie to serue him and accept and reward his seruice And Isai 58. 13. 14 If one will keepe himselfe from polluting Gods holy sabboth and keepe it carefullie then he shall delight in the Lord that is God shall so shew his fauour and loue to his soule as hee shall bee joyfull in God so blesse his hart and conscience as that he shall feele that God is his God loues him and cares for him so that hee shall exult and rejoyce in this and finde Gods blessing both for heauen and for earth so that the mouth of God hath spoken it what euer flesh and bloud will obiect we haue the sure promise of God and it shall bee found true and faithfull So for things of this life Iere. 17. 24. The Prophet hauing foretold the destruction of Ierusalem prescribes a preseruatiue to thē which if they would take as yet their case was curable and that would help all namely to forbeare their worldly businesse on the sabboth and so doe the works of the Lord and then they shall enjoy their cittie and their houses and their wealth withal prosperitie and aboundance So that we see for soule and bodie Gods promise is that the sanctifying of the sabboth will bring happinesse and comfort to both The vse then of this is first for the terrifying of all sabboth breakers for if the keeping of a sabboth be the way to blessing as the truth of God hath sayd it then on the contrary side the contempt and neglect of it leades to all curses and wretchednesse For God hath shewed that this will kindle a fire vpon their houses but they hope to quench it no they shall not it cannot be quenched one may as well quench hell fire as the fire of Gods curse in this life if they continue still in this sinne And in truth experience shewes it that there is a wild fire most continually set vpon such mens goods that they come to naught and if they get mony yet they put it in a broken bag the canker of Gods vengeance eates all vp and they come to neede and want where shall one finde one in twentie that be common sabboth breakers as carriers and such like but they come to misery or if they doe thriue in the world and whord vp outward riches the curse of God seises more violently on their soules and this is the greatest plague of all for now it shewes that God hath no purpose to doe them good for those whom hee loues he corrects and this is the sorest miserie that can bee for a sinner to thriue in his sinne this hardens his hart and makes him runne with full course to hell as no such men is seene they be the most wicked and disordered persons that can bee they profit nothing by reading Gods word hearing worketh not in them they haue no affection in prayer but euen as dead stones no spirituall thing can worke vpon them for their good but euerie wicked and worldly thing hath strength and power enough to worke on them for their greater hurt So that in truth God shewes how hee likes of their course and this should terrifie them from this so daungerous and miserable a course of liuing Secondlie sith God doth promise a blessing vpon those that sanctifie his sabboth that they shall thriue in the Lords house and in religion and in other worldlie matters so farre as may stand with true prosperitie sith he hath spoken this that must stand which goes out of his mouth therefore it is for their comfort that the blessing of God shall attend vpon them whether they haue little or much If they haue abundance the abundance shall bee for their good to be more abundant in good and if they haue but from hand to mouth God will so prouide that yet they shall not want necessarie things but he that brings the day will bring foode and maintainance for the daie so that he neede not care for to morrow but cast his care vpon God whose truth it concernes to care for him and this they are sure off they shall haue a soft hart and a quiet conscience and shall receiue comfort from Gods promises and if one thriue in Gods house he neede not care carkinglie and distrustfullie how he shall doe in his owne house One may know how he shall speede at home by looking how hee serues God in the Church If hee keepe an holie rest with an holie hart holylie he shall haue rest to his soule peace joy to his conscience and bee set in so sure an outward estate as that nothing shall befall him for his hurt But then if one will haue this blessing he must keepe these three rules First let him make it a delight to keepe the sabboth and his joy to doe the workes of the sabboth let him long for it before it comes and bee glad of it when it comes because it frees him from all worldlie cares and thoughts and then hee hath a commandement more especiallie to cast his care vpon God and not to trouble himselfe a whit with them And so he saith in Isay call it a delight to consecrate it to the Lord take as much pleasure in doing the exercises of religion as the workes of your calling And more to indeede for they bee more easie and comfortable by farre wee must come as hungrie to the house of God and with as good an appetit as to our dinner or supper at home for in deede God keepes the best house hee makes the best cheere if wee can bring a good stomacke to the bread of life that hee breaketh vnto vs. But if one bee loth to come and must be
drawne as a beare to the stake let him make account that the preacher will bait him trouble his conscience for comfort hee can looke for none Therfore if we would haue a blessing by the sabboth let vs keepe it cherfullie knowing that God loues a cherfull giuer Secondlie one must labour to doe all the duties of the sabboth those that must bee done before the sermon and those that must be done after let no ordinance scape vndone vse meditation on Gods word and works heareing reading praying singing psalmes conference workes of mercie of euerie thing something so farre as we haue abilitie and opportunitie But if we will performe them scambling lie doe this and leaue that vndone either make no preparation before or no application after either no publique or no priuate then it may bee he shall finde some blessings but the fewer of these hee performeth the fewer blessings he shall haue he that doth the work of God by halfes shall and it is just he should find the comfort and benefit of them by halfes Thirdlie as one must doe all the duties and that with delight cherfullie so he must keepe the whole day he must doe all the duties and also spend all the time in these duties hee must continue from the beginning to the ending As in Psal 92. 2. To declare Gods louing kindnesse in the morning and his truth at night So that the sabboth must bee spent both morning night and all the daie in holie duties One must forbeare worldlie businesse yea worldlie thoughts the whole foure and twentie houres for if one giue his thoughts libertie to run after matters of the world in the night he breakes the sabboth in one part sleepe one may lawfullie but his sleepe must bee sweetned with holie exercises and so sanctified vnto him as in it hee must also keepe an holie rest And heere manie faile that out of the Church wil be talking with their neighbours musing with themselues about earthlie businesses affaires thinke they haue made a good hand if they spend the most part of the daie till after the euening exercises in workes of religion and then they make no question to take their recreation or to goe about their businesses if occation bee But hee that commands to keepe it in the church bids vs keepe it in the house as to heare him and speake to him in publique so to speake to him out of our harts in priuate not to giue our selues leaue to thinke the least thought of any worldlie businesse Now then wee if seeme to make conscience of the sabboth and yet doe want that blessing which we doe looke for let vs looke to our selues we shall see that wee are halting in some one of these either wee keepe the sabboth lumpishlie and heauilie that it seemes as a tedious burden vnto vs or else wee doe some one or two duties leaue the rest vndone or else if we doe all the duties to be done we want heere that we obserue not the whole day but keep some part of it from god to our selues accordinglie as any man comes short in any of these duties so hee commeth short of the fruit of the sabboth But if one labour with joy to doe all the duties of the sabboth the whole day hee shall finde in his owne soule that it is in truth a day of blessing and brings more joy and comfort yea and a greater blessing with it then all the weeke besides And so much for this fourth commandement of the sabboth and the reasons of it The summe of the fifth Commaundement is to shew what duties we owe one to another in respect of their and our place The persons in this commandement are eyther with authoritie eyther priuate eyther further from equalitie as parents and children masters and seruants nearer equalitie as husband and wife publike in Church Commonwealth without authoritie in age gifts Exod. 20. 12. Honour thy father and thy mother c. HEtherto the duties of pietie to God out of the first Table haue bin handled Now follow the commandements of the second table concerning the duties of righteousnes to our neighbours This is the first commandement of the second table vpō which al the rest do depend as in the first table the keeping of all the commaundements following did depend on the keeping of the first commandement of the table so heere if this first commandement be well obserued both of gouernours and inferiours there could be no disorder against any other of the commandements following For all disorders in the other commandements of the second Table doe flow from hence that eyther superiours are negligent in performing their dutie of gouerning or else inferiours are proud and stubborne and refuse to obey their superiours The words contayne a commaundement and the reason of it The commaundement in those words Honour thy father and mother The reason in the words following That thy daies may be long in the land which the Lord thy God giueth thee Because the benefit of obedience is not so great to the superiours which are obeyed as to him that doth for conscience sake obey them they shall not be gainers so much as himselfe for he shall gaine to himselfe a long and happie life Honour To honour is to reuerence in heart and performe all outward duties Father That is all superiours in what place soeuer set aboue thee Thy father This is the first reason whereby God would moue inferiours to obey because he is thy father In that God makes this his reason why the childe should obey his father because he is his father We gather this doctrine That the chiefe motiue to obedience must be Gods ordinance If God haue made him the instrument of thy life and maintenance and haue set him ouer thee thou must for this cause performe all dutie of honour vnto him So in the Prouerbs Honour thy father that begat thee and thy mother that bare thee as if he had said honour thy parents and bee duetifull vnto them not because they be rich or in great place or for any other respect but this because they bee thy parents bee they father and mother how euer rich or poore thou must be duetifull vnto them So the Apostle speaketh to wiues Wiues obey your owne husbands Vsing this as a reason if they be your husbands If God hath set them ouer you as your head and gouernour you must submitte your selues to them for this cause and in obedience to Gods commaundement howsoeuer they be otherwise froward and foolish if they be yours then you must performe your duetie vnto them So for seruants the poynt is not whether hee bee a poore man or rich a simple man and ignorant or wise and discreete but is he a master hath God made him a gouernour then for the time that one is a seruant he stands in the place of Christ in his family and is to be obeyed as if hee
within shall afford no comfort to our selues but if wee will that our outward obedience shall bring any fruit to our owne soules or glory to God we must looke that it haue it beginning from an vpright sound and faithfull hart Now then our obedience shal be spiritual when first it procedeth from the soule and secondly if it be done with a good intent and to a good end but if we doe some things either for credit or else for merit as the Papists or for vaineglorie as the scribes and pharises did this is not spirituall this procedeth not from the loue of God but from selfe loue this is a reflecting kinde of friendship that makes one doe some one or other thing vnto an other that he may haue the like or some other thing done vnto him selfe But then is our obedience true and vpright vvhen it commeth from a good hart with desire purpose to shew our obedience to God and our loue to men All these Words GOD spake not the first commandement onely nor the second or third and left there but he spake them all and gaue as great and strict a charge to keepe euery one as any one and no one was vttered more by Gods voyce or written with his owne singer one then other The doctrine that ariseth hence that whosoeuer will haue any true comfort by his obedience to Gods law must not content himselfe to looke to one or two but must make conscience and haue a care to keepe them all and euery one first because he that is the author of one is the author also of all the rest and hee that hath promised a reward for keeping one hath promised a rewarde also for keeping all and he that threatneth to punish the offender doth not say if thou breake this or that thou shalt bee cursed but hee that continueth not in all without exception is accursed and liuing and allowing himselfe in the breach of any one shall bee sure to beare the wrath of God for hee that doth many good things yet allowing himselfe but to be disobedient in any one thing hee stands in danger to reuolt continually and to become a wicked and open persecutor As this was Herods case hee did many things according to Iohns preaching and did heare him gladly and for all the other nine was reasonable willing to bee ruled but for the seauenth there hee must needs haue a gappe and hee kept this for certaine that let all the preachers in the world say what they would hee would not bee brought to leaue his incest but would still keepe his brothers wife Therefore wee see how soone hee fell to breake first the third commaundement in swearing to that light huswife to giue her what euer she should aske and then also hee grew to persecute Iohn and cut off his head and when he had once taken leaue to breake the seauenth hee could not long sticke at the rest So the young man in the Gospell hee thought himselfe in a good forwardnesse to heauen and indeede hee had done many things and had many good parts in him so that Christ himselfe did loue him but when Christ had tolde him one thing was lacking and that hee must sell all that hee had and if hee did so hee should bee no leeser by the bargaine for hee should haue an inheritaunce but then hee must know where his inheritaunce should lye and whence hee must looke for his reuenues namely from heauen then hee looked sadly and went his way Hee could haue beene content to haue had that inheritaunce that Christ spake of so that hee might keepe his earthly inheritance to But if the question were whether hee would take heauen or earth hee would rather leaue Heauen then hee would part with earth so that hee that is hollow is alwaies in danger to backeslide And so Iames saith in his second Chapter and tenth verse Hee that keepes all and breakes one is guiltie of all not meaning that if one through infirmitie slip into any fault hee was straight way guiltie of the whole Law for so it may bee truely saide that hee that breakes all through weakenesse not allowing himselfe in it but striuing against it and crauing pardon is guiltie of none but this hee meanes that whosoeuer seemes to keepe all the other commandements yet will willingly maintaine and beare with him selfe in the breach of one hee did neuer performe any true obedience to any though one bee no theefe yet if hee bee an adulterer or though hee bee no adulterer yet if hee bee a Saboth breaker hee breakes the whole law For if one aske him why doe not you commit adulterie if hee say because God commands that I should not then hee would keepe the Saboth also for they bee both alike the commandements of God but if it bee not because God commands then hee doth not obey the law but serue himselfe Therefore hee that makes no conscience of all Gods lawes hath no soundnesse and fidelitie in him because hee doth not remember that God spake all these words The vse of this is first to confute Popish religion and to proue that they be altogether carnall and sinfull people and make no conscience of any law of God Because for the second commandement they doth wholy allow themselues to breake that for the scope and summe of that commandement is that we should serue God not according to our owne inuentions but according to his commandement but for their religion what is it but a meere deuice of mens braines and what doth it consist of but of the precepts of men For where doth the word of God teach them to make Images lay mens bookes nay doth not God directly call them teachers of lies and what warran◠haue they for their Masses and pilgrimages and such other stuffe whereof their religion doth depend Therefore they bee hipocrites and make no conscience of any of Gods commandements And most of them that be any thing deuout Papists make no care of the Sabboth but haue more regard of their idle holydayes vvhich the Pope hath appointed thē of the Sabboth day vvhich God hath appointed So far most carnall professours amongst vs vvho almost is there that regards the Sabboth and careth to breake it any further then the law of man will take hold of them and some be afrayde least if it be knowne they shal be reproued for it publiquely and the Minister will let them heare of it in the Church but if they could keepe themselues close from the Magistrate and Minister vvould not most men vvillingly be following their businesse that day This is to proclayme themselues hipocrites and that they haue no feare of God nor regard of him in their hartes O but they hope they are good Christians and doe keepe the law of God for they doe not steale nor sweare nor lye but doe they not know that God spake all these words and therefore he hath no sound hart to God
journey to take some odd thing or other that beeing forgotten in time will rush in vpon vs now and must bee done now because it was omitted before and cannot tarry till after sith then wee are so subject to distruction and so soone to forget things that if wee had had a care before might haue beene done well without any trouble in the sabboth but now through our negligence comes vpon vs on that day this must teach vs to haue a heauenly foresight that wee prouide against all such lets and cut off by our godly care all such incombrances That pollicie and care which wee see in naturall men about the market of their bodies we must learne for this market of our soule they will bee prouiding and thinking before what they must buy at the market and what they must carrie to the market and will not haue the things to bee in doing when they should haue them ready to carry with them but looke that the things they purpose to sell be prepared that so they may not be hindred but be there in good time to make their markets for their best aduantage So if euer we will make good markets for our soules we must all the weeke before be preparing our harts and setting all things straight that our harts may be burdened with no sinne nor no worldly care thē which should carry away the force of our meditations thoughts from the exercises of religion for they be spirituall and we be carnall and a little thing God knowes will make a great stirre in our fleshly harts to draw them from heauenly things and therfore vnlesse wee take great heede to examine our harts and watch ouer our selues that we walke purely holily all the sixe daies long and to cast out and discharge all affaires of this life on the one side the sinne committed on the other side the businesse omitted will hale and pull our thoughts that no attention can be giuen to matters of religion no constant or setled meditation of any heauenly thing can take place we must therefore stop out all distractions and encombrances rayse vp our harts against deadnesse and dulnesse which will make vs heauie and dull and slow to any good thing by a wise managing and finishing our outward affaires and a godly and religious ordring and preparing our harts if euer we will comfortably profitably spend the Lords day in the Lords work Then againe besids these needlesse lets which through our owne weaknesse we pul vpon our owne heads therbe hindrances enough on euery side which doe wee what wee can with all the industrie in the world we shall neuer be able wholy to preuent but they will set vpon vs. As in what family shall one come but he shall see idlenesse and slepinesse and foolishnesse manyfold wayes who that knowes himselfe any whit at all doth not feele that he is readier to follow ill example be led by ill company then to be led by Gods commandement especially when no positiue law will take hold vpon him for the breach of Gods commandement And then we haue the diuel as a Lion continually seeking to deuoure our soules to hinder vs in all things he can from religion and in the best there be such strong lusts such a loue of the pleasure and commoditie of this world that vnlesse we be strongly garded and defended will breake in vpon our harts and disorder the rank of our affections As come to a professour that is giuen to couetousnesse and ouer to whome the world beares to great an hand though he haue a true hart to God and some sound graces of the spirit of God wrought in him doe but vp some couetous talke that tends toward gaine and filthie lucre see if he will not be quite gone and forgetting God and the sabboth and himselfe and all giue his hart and tongue and all to be imployd about worldly things vnlesse he mound and fence his hart about diligently with these thoughts what though I doe hath not god bidden me remember the sabboth hath he not set a speciall mark vpon it that I should in no hand forget thus by earnest striuing shake of these vntimely words thoughts And then we shall haue the world be objecting and putting in it carnall reasons to make vs negligent why what neede you be so strict this is to much nicenesse you are more precise then wise and such like which will certainly carry one away vnlesse he striue to confirme himselfe by thinking on Gods commandement and so shut out these objections what hath not God bid mee remember and shall I suffer men to make me forget it hath not he giuen me two reasons to keep it the one stronger then the Iewes had and shall I be more negligent in keeping it then they which had but one they had weaker meanes of comfort the bloud of buls and goates the sprinkling of water and an earthly tabernacle and high priest and yet they were with reuerence to vse these and shall we that haue more excellent meanes as Christ Iesus offered vp for a sacrifice offered vp once for all and the sprinkling of his bloud to purifie our soules and the heauenly tabernacle opened for vs by him our heauenly high priest and continuall mediator shall we I say that haue all these meanes more plaine excellent then theirs be negligent to keepe this sabboth especially sith God hath giuen vs this as a meanes to draw vs from earth to heauen and to make vs grow in a spirituall life Hauing then all these impediments vnlesse we doe arme our selues in the weeke daye and strengthen our faith by remembring Gods commandement reasons by a wise cutting of those distractions which by diligence may be cut of we cannot with any comfort or cherefully celebrate a sabboth vnto the Lord. Lastly if wee reade the scriptures of God and see how often God vrgeth this point how earnestly he presseth it this will make vs labour often and continually to call to minde that which he so often hath repeated vnto vs because if it were a necessarie dutie God will not so many times in so many places require it at our hāds So that euery one must labour by searching his conscience watching ouer his soule to rouse himselfe from that lumpishnesse and drousinesse which is within him and by prouidence and forecast of outward businesse to put away all outward encombrances and distractions This then serues first to confute those that make this kinde of objections against the sabboth Oh we cannot keepe it we should bee vndone if wee should rest vpon the sabboth day for these losses and damages would ensue these hurts would come such businesses would bee left vndone but I pray you whence come all these losses what is the cause of these damages is it not because you forget the verie first word of the commandement Remember the sabboth day Then this is no
warrant for vs to breake Gods commandement because wee had forgot that which God bids vs remember this is euen as if a man should forget his purse behind him when hee went to the market and when hee came to buy things wanting mony of his owne should goe and cut another bodies purse and then if one come and tell him this is not honest dealing it is plaine theft and why would you bee so bold to cut your neighbours purse why alas neighbour I hope I was in no fault necessitie drew mee to it for I had left my purse at home and I knew not how to doe for mony to buy my things and to haue gone backe againe would haue beene to much paines Why but doth this make it lawfull to cut your neighbours because you had forgotten your owne nay who should haue remembred it and not come to make such shifts and euen so men deale with God oh they cannot chuse but breake the sabboth they are driuen to it of force necessitie compels them and what necessitie why such things lie to bee done that will bee spoiled else why but why did you forget them before now shal your former forgetfulnesse bee a warrant for you to steale Gods holy time and abuse it to vnholy things Some hath a bonde to pay that will bee forfaited else and why did you not remember before to make your condition with such an exception vnlesse it were on the sabboth and then to defer it for some reasonable time after or some such like condition and so I haue this and this thing that must bee done and why did not you thinke of this before to preuent it as it is sure you might if you did serue God in your calling and not couetousnesse so others say it is so tedious and irksome to spend that day holy that they cannot endure it and why is it tedious to you is it not because you prepared not your soule to keepe it you let sinne keepe dominion in your hart all the weeke and then it must needes bee dull and dead to all goodnesse on the seauenth day but those that doe labour to walke vprightlie purely before God sixe daies finde such comfort thereby as no outward pleasure can bring nor anie thing in this world but onely the ordinances of God can afford Secondly this teacheth vs to lay as a dutie euery one vpon his owne conscience to remember this day in all our affaires to haue this in our minde that wee entangle not our selues by any businesse which might hinder vs from keeping of it first because wee haue so direct an item as wee call it to remember this day secondly because whereas God contented himselfe in all the other commandements to set them downe either onely affirmatiuely or onely negatiuelie hee hath not done so in this commandement but to set the deeper impression in our harts hath set it downe both affirmatiuelie and negatiuely keepe it holy saith hee and as though that were not inough doe no manner of worke in it and then wheras other of the commandements for the most part haue no reasons annexed to them in the decalogue though in the scripture else where they haue this and the second commandement haue diuers reasons added vnto them that men might haue a greater regard vnto it Therefore if wee will doe any thing for Gods sake then doe this for his sake if a friend should come to vs and say I haue some ten errands which I would haue you doe for mee and I will recompence you throughly for your paines but of all the ten there is one amongst the rest which I would haue you especiallie to remember and of all loues see that you forget it not would not one thinke him verie negligent and vnmindfull of his friend that would forget this of which he had such a speciall charge especially if his friend should in most of the other giue but the bare commandement and thing set downe without any more words but should insist vpon that and giue him reason vpon reason why hee should haue a speciall care of it but so God saith to vs hee giues vs warning before shewing that wee are ready to forget it but hee would haue vs striue against this forgetfulnesse and then because wee should not forget but doe it hee vrgeth it with many reasons now then to forget this is it not a plaine contempt and neglect It followes To keepe it holy NOw the Lord shewes what is to bee done on the sabboth day namely wee must keepe it holy it is not inough to forbeare our owne worke and so to keepe it idly but wee must bee as carefull to doe Gods worke and so to keepe it holy Hence then wee learne this doctrine that the sabboth must bee imployed in holy exercises it must not bee a bare rest but a sanctified rest so ceasing from worldly things as that we be taken vp in heauenly things for idlenes is a sin euery day but much more on the sabboth No man hath alowance in gods word to spend any time idly but it is a damnable sin in the weeke daies much lesse are we warranted to spend Gods time vnprofitablie and idly of the twaine it were better leaue ones owne worke vndone vpon ones owne daies permitted for his labour then Gods worke on Gods daie appointed for his seruice Now the reasons why this must bee spent onely in holie exercises are taken from the ill effects that will follow if wee doe not spend it in these workes These ill effects wee shall see in Exod. 31. 12. Where God commands them that they should abstaine from all workes and keepe it an holy for if they doe worke euen in making garments and things for the temple which seemed to pertaine to god much more in things of their owne these two euils will follow first they shall die the death their life shall bee taken away they must die a naturall death and then secondly they must bee cut off from their people j. bee subject to the curse of God and bee cast off from the people of God by solemne excommunication These bee the punishments of polluting the Sabboth no small punishments and these God doth execute daily euen among vs for though the law of the land takes not hold on such persons to put them to death yet God giues them ouer to commit some sinne which mans law punisheth with death and the first cause of all and that at which God strikes and which their owne soule feeles most heauie as appeares by the daily complaints when they bee brought to execution is that they neuer regarded the sabboth had no care to heare Gods word to spend the day in duties of religion in prayer but followed after vanitie and their owne lust and therfore God meets with them And though the minister cannot by law excommunicate them and cast them out of the congregation yet God excommunicates them that in the
knew not God nor cared not for the sabboth came with wares to Ierusalem on the sabboth hee shut the gates against them and tolde them that if they did so any more hee would laie hands vpon them And there is great reason why one should bee carefull of those of other congregations and of other places for if wee haue the true loue of God in vs it will grieue vs to the hart to see gods name dishonoured and his lawes broken of any one whosoeuer and therefore so much as in him lies hee stop all such practises who euer they bee that doe them Also euerie man is bound to loue his enemie yea his enemies beast and if hee see his enemies beast vnder his burden hee must help him vp if one must help a mans oxe or asse if hee bee burdened much more his soule that is burdened with the sinne that will kill it if it bee not taken off No man is so sauage that if hee see a blinde man running into a well wherein hee may bee drowned will say let him goe I care not hee is none of my family nor of my friends though hee bee not mercie is to bee shewed to all and nature in such a case will teach one to runne and call to him and hinder him by what meanes he can So for the soule much more if wee see a person who is in truth blinded through ignorance and knowes not the danger about to cast himselfe into the pit of hell mercie will moue him that hath any true mercie to seeke to reclaime him And then in regard of the good of the whole congregation one must hinder strangers from giuing such ill examples for though it seeme at first a small thing to suffer a stranger let him doe what hee list it pertaines not to vs yet it is dangerous for our nature is so subiect to infection and we so easilie drawne to euill that if one suffer a stranger at length his children and seruants will learne and come after to doe the same things so that for our owne sakes wee must be diligent to cut of occasions and warilie preuent danger for one house on fire may burne the whole towne and if a stranger would buy an house in the towne and then be so foolish to set it on fire men would not let him alone for feare it should also catch their houses and so in truth if the fire of sinne kindle in the heart practise of a stranger we seeke not to quench suppresse it it will not tarrie there long it will catch some in the congregation and set them a burning to Therfore in loue to Gods glorie to our brothers soule and to our selues and those that bee neere vnto vs we must labour by what meanes wee can to hinder euen a stranger from breaking the sabboth now if one must hinder strangers how much more such as bee borne and dwell in the same place our neighbours children or seruants if wee see such prophaning the sabboth we should much more hinder them by admonition and reproofe but especiallie if we see them run to things that be simply euill and in their owne nature at all times vnlawfull therefore for men that be of some account note in a congregation in a towne to come among headdie youths and see them violenly carried to dauncing to gaming or any such lewdenesse on the sabboth especially and let them goe on without any rebuke or exhortation neuer tell them of it neuer dehort them from it this shewes that there is but a little loue of God in none of the parties soules and that they haue little regard of themselues and their owne families But in truth this is the cause that makes wickednesse grow so fast and sinne get vp with an high hand and youth grow to such impudent and shamelesse boldnesse because the minister fights alone against sinne None else will open his mouth to speake against it or discountenance it he that would not stand by and see the Oxe fall into the ditch but he would help him out will looke on while the children runne headlong towards hell and say not a word to reclaime them This remisenesse of men that are of some estimatiō in the town makes proud youthes oft times so audacious to set themselues openly against the ministers doctrine and as it were by their practise in the heat of lust to contrary him euen when he is reprouing any sinne when the doctrine is yet hot and the sound of his voice is scarce gone out of their eares then to runne openly to gainesay that which was taught in the church so soone as they come out of the church This strength of impietie proceedes hence I say that the minister hath no help none hath a zeale of Gods glory so that he is grieued at his dishonour none hath so much charitie and compassion ouer their neighbours as that they seeke to pull them out of the daunger of hell fire for if but two or three or some more of the auncient men that haue some authoritie and sway in the congregation would ioyne their hands with the minister and set in with their priuate rebukes and reprofes to make his publique reprofes forcible younger people would be more ashamed of sinne and learne to behaue themselues more soberly then in publique as it were to bid battaile to the publique doctrine of the minister Therfore this slacknesse and coldnesse is much to be reproued Then secondly this is for the encouragement of such as doe desire to help others out of this or any other sinne they may boldly with a good hart and conscience rebuke a sabboth breaker wheras they will object why what is that to you if I sinne my selfe I must perish my selfe what haue you to doe to meddle yes they haue to doe to meddle they haue to loue thē they haue to loue the congregation and to loue Gods glory therfore as much as they can to disgrace sinne for though sinners begin to set sinne a foote yet if some godly wise man will encounter it with a sound admonition and sharp rebuke that will dash and disgrace it as much as the practise of sinners will support it so that it cannot get an head so soone Therefore because they be men that sinne and it is Gods law that is broken and the whole congregation that is infected poysoned he that hath that affection he should to any of these hath to doe to vse a preseruatiue against this poison and to stand for Gods commandements and the saluation of man let wicked sinners while they will accuse them to be busie bodies that is no matter better displease man by good then God by euill It followes For in sixe daies the Lord made heauen and earth the sea c. and rested the seauenth day BEcause this commandement is much oppugned by the examples of great men because almost all men breake it therefore it is confirmed from the
counsell of his word and of his seruants If you had taken this course which is the right course you had beene safe but now that you are falne the best way is not to lye crying and exclaiming against him that was an occasion of your fall but seeke how to rise vp againe take the right phisicke and goe to the right phisition God is the phisition true repentance and prayer for helpe is the right medicine and if one vse these meanes they shall find helpe the hurt is cured Thus much for wastfulnesse the next is niggardlinesse A base couetous needie and euill eye when one cannot finde in his heart to take his part of the things God hath bestowed vpon him but will serue and pinch himselfe and rob himselfe of the vse of that which he hath in his owne keeping this is as bad as if he should doe the same to an other all is one to bring pouertie vpon an other by wronging him and to bring a needlesse need vpon himselfe by wronging himselfe It is a most miserable and base thing for one to restraine himselfe of his lawfull libertie in meat drinke apparell and honest recreation where God hath not abridged him This sinne the wise man sets forth Eccles 2. 26. Where he speakes of two sorts of people the one which God loues and to those he giues not onely riches and aboundance of all things but also the right and ioyfull vse of the same that they shall be able with comfort to vse that which God hath giuen them But there is an other kind of people whom God hates and how shall they speed thus They shall haue payne to gather and heape vp wealth which must be bestowed vpon those that be holy and good in Gods sight God hath certaine enemies in the world vpon whom he purposeth to be auenged in this life and how will he plague them This shall be their curse he will appoint them to be slaues and drudges and lay vp wealth great store but they shall want a liberall and a good vse they shall toyle and moyle and tumble and tosse and carke and care and struggle and striue for earth a great deale more then Gods children can doe for heauen and when they haue beene at all this labour and spent themselues thus they shall see no good day nor haue one houre of comfort an other must enioy all Likewise in Eccles 6. 1. Salomon speakes of the same sinne he cals it an euill sicknesse a plague of the soule and a pestilence of the conscience And yet it is verie common among men that a man should haue good and wealth enough enough to serue the husband and wife to spend to their daies merily together and to suffice the parents to reioyce with their children and gouernours to liue quietly among and with their seruants if they had a heart to take their part but through the vnsatiablenesse of the mind there are such seares such cares such wishing such desiring such wrestling such wrangling with wife and chafing with seruants that it is a house of disquiet and vexation and in the midst of all outward meanes of comfort they liue all without comfort This is a sicke family this house is infected with the plague of God that vpon the soule this is a most miserable and grieuous disease Therefore we must all learne to beware of this basenesse which is ordinarie with men of most abilitie of all in the parish you shall haue them come seldomest to Church vpon the sabboth daies no more then needs they must but vpon the weeke day neuer at all not once in a twelue month and if you aske them why what is the reason you can finde no leisure to come to heare Gods word and to seeke the meanes your saluation vpon the weeke daies why alasse we haue such a deale of buisinesse so much rrouble as that we cannot dispatch it in anie time we must needs follow our calling and see to our household and thus commonly it is seene that those which haue most land liuing haue most paines and vexation all lies vpon them and all must come through their own hands they haue no seruants none to helpe themselues and they must needs looke to it but who puts them to all this trouble who laies such a burthen vpon them surely this it is that eyther they be so miserable and close fisted that ye will not lay out any thing to hire helpe or else if they doe entertaine a seruant they punish him so miserably in his diet deale so deceitfully with him in his wages or oppresse ouercharge him so cruelly with labour as that he that hath had experience of them one yeare will not be perswaded to liue with them the second and thus they trouble themselues with plaine nigardise and no necessitie that God hath imposed vpon them This men commonly call good husbandrie and thrift for a man to lay about him so and take on and doe all himselfe but it is plaine theft before God for one to spend himselfe pull a want vpon himselfe when he may liue in plenty Gods marks be found vpō him for a wicked man and a cursed sinner when he hath much but can vse nothing That he which hath a verie small portion may liue more comfortably sleepe more quietly pray more cheerefully and sing Psalmes with greater ioy then he that hath so much abundance as nothing hurts him but too much These therfore that be such miserable bondslaues to lucre and couetousnes as that they be as much at the command of gaine both for their bodie their sleepe and euerie thing as the saints of God be vnto Christ Iesus let them repent of there theeuerie and not bragge of their honestie say they will desie him that will call them theeues for then they must desie God for he will tell them they be theeues that will not thankefully vse his benefits but pinch and sterue themselues We would thinke that it were an ill member in the bodie that would not be content that any other member should haue any thing but would be scraping all to it selfe and nothing was well which was not bestowed vpon it For the bodie hath seuerall parts and euery one hath his proper vse that is fittest for it selfe and so in the mamilie the husband and wife haue both their duities and there is a place for seruants to and those that one for couetousnesse will weare himselfe and spend himselfe and spend his strength and spirits that all must goe through his hand and nothing can be well vnlesse it be of his owne doing this misdeeming of others and ouercharging of himselfe is a damnable sinne and vnlesse he repent for it God will proceed against him at the day of iudgement as against as base a theefe as any vnder heauen Thus much for theft in ones owne goods Now for theft of an other mans goods And first of that which is done with