euery one that which is due tribute to whome tribute belongeth custome to whome custome is due feare to whom feare and honour to whome honour doeth appertaine Owe nothing to any maÌ„ but this that ye loue one another Moreouer they also do abuse Christian libertie who when they haue not receiued the spirite of libertie and of the sonnes of God when they are not as yet deliuered from Satan nor iustified by Christ do notwithstanding promise libertie to all men and think that for the opinion which they haue conceiued of their libertie they maye do whatsoeuer it pleaseth them by that meanes gainsaying good lawes and seuere discipline with exclamations outcries that libertie by lawes is intrapped betrayed and trode vnder foote Against such and especially against the teachers of that vaine and pernicious libertie Sainct Peter taketh stomach and saith These are welles without water clowdes that are carried with a tempest to whome the myste of darknesse is reserued for euer For when they haue spoken the great swelling wordes of vanitie they entice through lustes in the voluptuousnesse of the fleash suche as were cleane escaped from them which are wrapped in errour while they promise them libertie wher as they them selues are the bondseruaunts of corruption for of whome a man is ouercome vnto the same is he brought in bondage And so foorth as followeth Nowe when men doe after that manner abuse libertie that licentious lust is not worthie to be called by y name of libertie Last of all they doe abuse Christian libertie whosoeuer do abuse thinges indifferent and haue no regarde of their weake brethren but do offende them vnaduisedly Wee must therefore in this case alwayes haue in minde this notable saying of Sainct Paule All things are lawful for mee but all thinges are not expedient all things are lawfull for mee but all things do not edifie Touching this matter there is more to bee séene in the fourteenth Chapter of S. Paules Epistle written to the Romanes And here by occasion yea rather being compelled by necessitie I will speake a little and so much as shall be requisite for the godly disposed to knowe touching offences ScandaluÌ„ which worde the Latines borrowe of the Gréekes doth signifiâ— a fallinge a tripping a stumbling blocke an offence a let or hinderance such as are stones in a streate that sticke vpp higher then the rest or ginnes that are of purpose subtily sett or hidde to snare the féete of them that passe ouer them For they which doe either light on or stumble at them doe fall or else are turned out the streight path Now this kinde of snare or stumbling blâ—ck is by a metaphore transferred to the estate of religion and manners of meÌ„ For he giueth an offence whosoeuer doth with ouerthwart foolishe or vnseasonable wordes or deedes either do or saye to another man any thinge whereby he taketh an occasioÌ„ to sinne Therefore Scandalum is an occasion giuen to sinne and doe wickedly and the verie impulsion or driuing to a fall or to wickednesse Other there are that do define Scandalum to be an offence ioyned with a contempt For an offence doth vsually drawe a contempt with it or as we may say also an offence doth rise vpon contempt To conclude therefore it is put for an iniurie offered by one man to another Nowe wee offende other men either by our woordes or else by our deedes The offence that is giuen by wordes is partely in euil foolish and vnseasonable doctrine and partely in our daily talke or communication The greatest offence is that which doth arise of wicked doctrine directly contrarie to the true doctrine of the holie Gospell The nexte to this is that offence which doeth arise of foolishe vnseasonable doctrine which though it be deriued out of the worde of God is notwithstandinge either vnaptly vttered or vnwisely applyed For the preacher may sinne either by too much sufferinge or lenitie or else by too much sharpnesse and ouerthwart wai wardnesse so that the hearers beeing offended do wholie drawe back from all the hearing of the Gospell And yet for all this the light of the Gospel must not bee hidden nor the trueth sliely winked at because men wil be offended but preachers must with all their diligence take heede that the woorde of God bee wisely set foorth and aptly dispensed What soeuer thinges are against the lawes of God those must moste constantly be accused and without feare moste diligently confuted howsoeuer the worlde and worldlinges do storme against the same Nowe they do by their daily talke cause their brethren to stumble whosoeuer let their toungues runne loose to talke they care not what and at their pleasure without aduise to babble they care not howe of which sorte are filthie spéech and ribaulorie but especially such blasphemous wordes as are vnreuerently vttered against God the holie Scriptures and articles of our faith For euil wordes corrupt good manners I do not here exclude the letters or writinges of men which doe vnaduisedly offend their brethren Lastly stumbling blockes of offence are laide before many men either by promises or else by threatenings so often I meane as by alluring inticements of many faire promises or else by terrible threates and torments they are turned from the right path of trueth into bywayes and errours For so did Pharao laye a stone of offence before king Zedechias by causing him to make a league with him by that meanes to truste more in the power of Aegypt than in the mightie hand of God. Tyrauntes doe often times giue weake Christians causes of offence while they by torments driue them to deny the name of their maister Christ Now the déedes whereby men are offended bee of two sortes that is to saye they be either lawfull and at our frée choice or else vnlawfull and vtterly forbidden vs But euen lawfull déedes are by abuse made vnlawfull For it is lawfull for the faithfull to eate what they luste For to the cleane all thinges are cleane But thy eatinge is made vnlawfull if thou doest eate with the offence of thy weake brother For he doeth not vnderstande that it is lawfull to eate indifferently euery kinde of thinge and thou knowest verie wel that if thou eatest hee will bee offended and yet notwithstanding thou doest eate and despise him assure thy selfe in so dooing thou giuest cause of offence and sinnest not a little against thy weake brother To this wee adde all vnseasonable vsing of frée things and indifferent But here ye must note that the doctours of the Churche doe diligently distinguish and make a difference betwixt weake brethren and stubborne persons The weakelinges are such as be vtterly ignorant in some points of religion and yet notwithstanding are tractable enough and feare the Lorde not erring of purpose with malicious ouerthwartnesse but touched with a certeine weakenesse of faith and religion suffering themselues neuerthelesse willingly to bee instructed Of such the Apostle saith
God in whome God might dwel and reigne and that he should therefore acknowledge God reuerence adore call vppon and worship and also be ioyned vnto God and liue with him eternally And first of all I will speake of adoreing God nexte of calling vppon God lastly of seruing god Wherevpon we shall perceiue without any trouble at all whiche is the true religion or which is the false The places truly propounded are verie plentiful but in fewe wordes I will comprehend what the scripture doth teach vs concerning them howbeit not euerie one particularly but the chiefest and so muche as séemeth sufficient for our saluation and sound knowledge To adore or worship in the holie scriptures doeth signifie for honours sake to vncouer the heade to bend the body to incline or bowe the knée or with the whole body to lye prostrate vpon the grounde to fall flat on the face at ones féete after the fashion of suppliants or petitioners in token of humilitie submission and obedience and it is referred chiefly to the gesture or habite of the body The Hebricians vse one only word Schahah whiche all interpreters haue expounded by this word Adorare to adore bende bowe and lye along with the face downward The Grecians haue expounded it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I bowe the knées I vncouer or make bare the head I humbly beséech or adore And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoration is so called either of kissing or of mouing the hat For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth I kisse And that a kisse was sometimes a signe of worshipping reuerencing or adoreing it is to be gathered out of the 31. of Iob. What and is it not a fashion verie much vsed euen at this day for honour and reuerence sake to kisse the hand Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a hat a bonâ—et or a cap so that to adore is to make bare and vncouer the heade for reuerence sake The Latinistes also peraduenture had an eye to the habite of the bodie For Orare to pray signifieth both as well to craue as to speake a thing He therefore doth adore that casting his countenaunce vpon a man doeth craue somthing suppliantly Likely it is that the Germanes also had a respect herevnto For they turne Adorare to adore by this word Anbatten Whiche might moreouer haue ben turned Zu fussen fallen In the ninth of Matthewe thou doest reade Beholde a certeine ruler came to Iesus and worshipped or adored him But Marke writing the same historie And beholde saith he there came one of the Princes of the Synagogue whose name was Iairus and when he sawe him he fel downe at his feete and besought him instantly or muche thus expounding to vs what to adore is to wit to fall downe at ones féete and to submit and beséeche like a suppliant For so we reade in the olde testament of Iacob Israel our father And he going before them bowed him selfe to the ground seuen times vntill his brother Esau approched and drewe neare Of Dauid and Abigael thus we reade in Samuel When Abigael sawe Dauid she hasted and lighted off her Asse and fel before Dauid on her face and worshipped gâ—ound she â—ell 〈◊〉 his â—â—ete saying Let that iniquitie bee counted mine my Lord c. Likewise of Nathan the Prophete it is 〈◊〉 thus written And wheÌ„ he was 〈◊〉 in â—o the king he worshipped or made obeysaunce vppon his face on the ground For GOD communicating this honour doeth allowe the same vnto men either for their old age their authoritie or worthinesse sake For man is the liuely image of God. And it pleaseth God himselfe to call men that excell other in authoritie Gods. Wherevppon the Apostles of Christe Peter and Paule instructing the people of God taught them Hee verily Feare God honour the king and This the magistrate is Gods minister Giue therfore to all men honour to whom honour belongeth feare to whome feare is due In the lawe the Lord sayeth In presence of a hoare head rise vp And Honour thy parents In consideration of this commaundement of God y godly do reuerence the aged their parentes and magistrats and please God also with faithful obedience But to adore worship or honour images what representation or likenesse soeuer they beare the Lord doeth no where like or allowe For hee sayeth in the Lawe Thou shalt not bow downe nor worshippe them And by his Prophete Isaie None sayeth he considereth with him selfe of this matter and sayeth One peece of the woode I haue burnte in the fire I haue baked bread with the coales thereof I haue roasted fleshe therewithall and eaten it should I now of the residue make an abhominable idole and fall downe and worship a rotten peece of wood In the same Prophete thou readest with muche indignation pronounced Their land is fâ—l of vaine Gods or idols before the woorkes of their hands haue they bowed themselues and adored it yea euen before the thing that their owne fingers haue made There kneeleth the man there falleth the man downe before them therfore forgiue them not Therefore that auncient writer Lactantius inspired with a propheticall spirite disputing against the Gentiles hath thus lefte it written The images themselues whiche are worshipped are representations or counterfects of dead men And it is a peruerse and an absurde thinge that the image of a man should bee worshipped of the image of GOD to witt man For he worshippeth the thing that is worser and weaker Besides that the very images ofsainctes whiche most vaine men doe serue are voyde of all sense and féeling béecause they are earth And where is hee that vnderstandeth not that it is a wicked and sinnefull acte for an vprighte and streight creature to be bowed downe and to adore and worship earth whiche to that end is vnder our féete that it should be troden vppon and not adored of vs who therefore are made to goe vppright and looke vppward that wee should not lye groueling downeward that wée should not cast this heauenly countenaunce to the earth but thither looke and directe our eyes whither the coÌ„dition of their nature hath guided them Whosoeuer therfore endeuoureth to mainteine the mysterie of mans creation and to hold the reason of his nature let him raise vp himselfe from the ground and with a raised minde bende his eyes vnto heauen Let him not séeke a God vnder his féete nor digge from vnder his footesteps that which hee may adore or worship Beecause whatsoeuer lyeth vnder or is subiect to man the same must néedes be inferiour vnto man But let him séeke aloft let him séeke in the highest place because nothing can be greater than man but that which is aboue man But God is greater than man hee is therefore aboue not beneathe neither is he rather to be sought in the lowest but in the highest region or roome Wherefore there is no doubt but
carie no burthen vpon you on the Sabboth day to bring it through the gates of Ierusalem and that ye beare no burthen out of your houses on the Sabboth day looke that ye do no labour therin but keepe holy the Sabboth day as I cōmanded your fathers Howbeit they obeied me not neither hearkned they vnto me but were obstinate and stubborne and would not receiue my correction Neuerthelesse if ye wil heare me saith the Lord and beare no burthen through this gate vpō the Sabboth but hallow the sabboth so that ye doe no worke therin then shall there go through the gates of this citie Kings and Princes that shall sit vpon the throne of Dauid they shall be carried vpon chariots ride vpon horses both they and their Princes there shall come men from the cities of Iuda and the land of Beniamin which shal bring sacrifices and shall offer incense and thanksgiuing in the house of the lord But if ye wil not be obedient vnto me to hallowe the sabboth so that ye wil beare your burthens through the gates vpō the sabboth day thē wil I set fire vpō the gates of Ierusalē which shal burne vp the great houses therof shal not be quenched Verie iustly therfore did the deuout Princes Leo and Anthemius writing to Arsemius their Lieftenant in these words giue charge That the holy dayes ordeined in honour of the high Gods maiestie shuld not be spent in any voluptuous pleasures nor be vnhallowed wyth troublesome exactions We therefore do decree and ordein that the Lords day or sunday as it hath always ben accoūted wel of so it shall stil be had in estimation so that vpon that day no office of the lawe shal be executed no man shal be summoned no man arested for suretiship no man attached no pleading shal be heard nor any iudgement pronounced c. And by by after again Neyther doe we in giuing this rest of the holy day suffer any mā to wallow in any kind of wanton pleasures at al. For on that day stage playes are not admitted nor fencers prises nor beare baitings yea to if it happē that the solemnising of our byrth day fal vpō the Sunday then shal it be diferred til the next day after And we haue determined that he shal sustein the losse of his dignitie and haue his patrimonie confiscate whosoeuer shall on the Sabboth day be present at any sight or playe or what sommoner soeuer of any iudge whatsoeuer shal vnder the pretence of any businesse either publique or priuate do any thing to infringe the statutes in this law enacted And yet neuerthelesse they that are Christians do not forget the words of Christ in the Gospell where he saith The sabboth was made for man and not man for the sabboth and that the sonne of man too is Lorde of the sabboth The godly do very well knowe that God ordeined the sabboth for the preseruation and not for the destruction of mankind and that therfore he doth dispence with vs for the sabboth as often as any vrgent necessitie or sauing of a man shall séeme to require it Touching which matter our Sauiour Christ him selfe hath fully satisfied the faithful in the 12. of Matthew the 6. 13. chap. after S. Luke In such things verily Christians may vse their libertie to occupy them selues in on the sabboth day Since the priestes Leuites are held excused which do in the temple openly both kill fley burne boil beasts in making their sacrifices so that they are not thought to breake that Sabboth day bycause they may without offence to God euen on the sabbothes dresse make ready the thinges seruing to that outward worship of the Lord so likewise may we on the sabboth dresse make ready meate other necessaries which our bodies cānot lack We may also minister physicke to the sick visite the weak help the néedy that so we maye preserue y creature of god Herein did our sauiour giue vs an example to follow who did on that sabboth worke y déeds of charitie mercy we haue more then one example of his to be séene in the Gospell but especially in Luke 6. 13. Iohn the. 5. chap. If thē on the sabboth day it be lawful to draw out of a pit a shéep or an oxe in danger of drowning why shuld it not be lawfull likewise on that sabboth to vnderset with props a ruinous house that is redy to fal why should it not be lawful on the sabboth day to gather in kéep from spoyling y hay or corne which by reason of vnseasonable wether hath lain too long abroad likely to be worse if it stay any longer The holy Emperor Cōstantine writing to Elpidius saith Let all iudges in courts of law citizens of all occupations rest vpon the Sunday kepe it holy with reuerēce and deuotion But they that inhabite the contrie may freely and at libertie attend on their tillage vpon the sabboth day For often times it falleth out that they can not vpon an other day so commodiously sow their seed or plant their vines and so by letting passe the opportunitie of a litletime they may hap to loose the profite giuen of GOD for oure prouision Thus sayth the Emperour Now we must consider that he doth not licence husbandmen by al kinde of toyle continually to defile the sabboth day For of the countrimen as well as of the townesmen are looked for due honour done to GOD and the kéeping of the fourth commaundement onely this must be remembred that libertie is graunted in causes of necessitie But a godly mynde and charitie shall be excellent dispensors and mistresses to leade vs in such cases as these leaste vnder the coloured pretence of libertie and necessitie we doo déedes not to be borne withall on the sabboth day exercise the works of gréedie couetousnesse and not of sincere holynesse And thus much had I to say touching the second vse of the sabboth day Thirdly the sabboth hath a verie ample or large signification For it is a perpetual signe that god alone is he that sanctifieth those that worship his name For thus saith the Lord to Moses Ye shall keepe my sabbothes bicause it is a signe betwixt me and you to thē that come after you to knowe that I am the Lorde which sanctifie you And so foorth as it is to be seene in the. 31. of Exodus and is againe repeated in the. 20. of Ezechiel And to this end doth the Lord mutually apply him selfe as is before sayde in the declaration of the sabbothes second vse and signification For God doth by his holy spirite sanctifie his faithful folke and constant beléeuers which he declareth vnto the Church by the preaching of the Gospell bearing witnesse thervnto and sealing it with his Sacraments so that he commaundeth vs with continuall prayers incessantly to craue of him that glorious sanctification All whiche things verily
whom God worketh the wealth of the people Hée that despiseth him that is sonte despiseth him that sendeth Hée that honoureth the deputie séemeth to giue more honour to him that appointed the deputie than to him that is the deputie Moreouer Salomon in the 16. of his Prouerbes saith Prophecie is in the lippes of the kinge therefore his heart shal not go wronge in iudgement And in the 8. of that Preacher I must keepe the kings commaundement because of the othe that I haue made to God for the same Againe Prouerbes 24. My sonne feare thou the Lord and the king and keepe no companie with them that slyde backe from the feare of them For their destruction shall rise soudeinly And Paule said Whosoeuer resisteth the power resisteth the ordinaunce of God but they that resist shall receiue iudgemente to themselues Of this sorte I haue rehearsed certaine testimonies in the exposition of the fifte precept Secondarilie let subiectes pray for their Princes and magistrates that that Lord may giue them wisedome knowledge fortitude temperaunce iustice vpright seueritie clemencie and all other requisite vertues and that he wil vouchsafe to lead them in his wayes and to preserue them from all euill that wée may liue vnder them in this world in peace honestie This doth Paule require at the handes of subiectes in the seconde Chapiter of his first Epistle to Timothe and Ieremie in the tweÌ„tie ninth of his prophecie I haue in an other place recited their veâ—ie words therefore at this time I let them passe The mindes of many men are herein verie slowe and carelesse and that is the cause many times whiâ— they feele the thinges that willingly they would not and beare the burthens with griefe enough that other wise they should not and woorthilie too For if they would but doe their duetie willingly in praying for their magistrate earnestly their case vndoubtedly would bée farre better than it is But how feruent a desire they in the Primitiue Church had to pray for their magistrate we may gather euen by these wordes of TertulliaÌ„ in the 30. chapiter of his Apologie Wee pray alwayes saith hee for all Emperours desiring God to giue theÌ„ long life a sure reigne a safe house valiant armies faithfull counsellers honest subiectes a quiet worlde and whatsoeuer else a man or Emperour may desire Let the people also obey the good vpright lawes of their princes or magistrates yea let subiectes obey them holilie reuerently and with a deuout minde not obeying their lawes as the lawes of men but as the lawes of the ministers and deputies of God himselfe for Peter biddeth vs obey them for the Lord and Paule saith Wée must not obey them for anger onely but for conscience sake also that is we must not obey the magistrate onelie for feare least our conteÌ„pt and disobedience doe bréede our punishment but wée must obey him least we sinne against God himself and so our owne conscience do argue our wickednesse But in the fifte commaundement I proued by testimonies and examples out of the scriptures that wée oughte not to obey godlesse magistrates so oft as they commaund any wicked thing which is flatly contrarie to the word of god The Apostles and faithfull meÌ„ of the primitiue Church did choose rather to be shut vppe in prison to bée sent in exile to be spoiled of their substaunce to be caste to wilde beastes to be killed with the sword to be burnt with fire and to be strangled than to obey any wicked commaundements That blessed martyr bishop Polycarpus answeared the Romane Proconsul and said Wee are taught to giue to Princes and to the powers that are of God such honour as is not contrarie to true religioÌ„ And S. Iohn Chrysostom said to Gaina It is not laweful for a godly Emperour to assaye any thinge contrarie to Gods commaundementes Lastlie lâ—t subiectes pay tribute to their magistrates yea let them if necessitie so require not sticke to bestow their bodies and liues for the preseruation of their magistrate and countrie as I haue alreadie taught you in the fifte commaundement The Lord in the Gospell doth simplie say Giue to God that which beloÌ„geth to God to Caesar that which belongeth to Caesar They therefore are worthilie blamed that pinch grudg at or defraude the magistrate of any part of his tribute Tares and tributes are due to the magistrates as the hire of his labour as it were the synewes of publique tranquillitie and coÌ„mon weale For who goeth to warrefare of his owne proper coste Euerie man lyueth by that labour wherin hee is occupied The Prince taketh paines in gouerning the common weal and preseruing it in peace hée neglecteth his owne priuate and household businesse whereby hée should liue and prouide thinges necessarie for himself and his familie by looking and attending on his countries affayres it were against reason therfore but that hée should be fedde and mainteyned vppon the publique treasure and cost of his country It is requisite also that kingdomes and coÌ„mon weales be sufficiently furnished with money and substaunce to helpe in distresse either of warre famine fire and other miseries or else to the setting vppe againe of men fallen into pouertie or putting away of greater calamities I say nothinge now touching the kéeping in reparation of common buildinges as the citie walles bulwarckes trenches ditches gates bridges highe wayes wells conduits iudgement halls and markette places with many more of the same sort There are also certeine common persons as sergeants watch meÌ„ and such like which are to be nourished and mainteyned of the coÌ„mon coste and treasurie And vnlesse that money be stil at hand and in readines there can no kingdome nor any common weale stand longe in assuraunce They therefore that grudge to paye tribute denie the hire of the magistrats labour and goe the next way to work to subuert the common weale and to bring it to nought The men that in the coÌ„mon weales affayres as some of custome be are negligent and carelesse sinne not against any one Lord but against the whole common weal and therefore thou maist sée that such slouthfull workemen are séeldome times inriched with the good blessinges of god But now here by the way all magistrates and Princes must be admonished to loue the people subiect to their charge and gouernmeÌ„t to beare with them bountifullie and not to nip them with immoderate exactions which is easille done if they themselues willâ— thriftâ—e and keepe themselues moderately from riottous gluttonie and ouer sumptuous pride Let a good Prince consider what a sinne it is to haue his Palace abound in riottousnes and surfettinge while his cities and townes are tormented and pined with famine and hunger Let magistrats consider that tributes and subsidies are not the priuate goods of them in authoritie but the publique substance of the whoale coÌ„mon weal. God hateth pilers and robbers God abhorreth immoderate exactioÌ„s God curseth polling tyrauntes but blesseth
of the tranquillitie of kingdomes and common weales And therefore did the most iust Lorde inriche certeine excellent men and common weales with many and ample temporall giftes For vppon the Gréekes and many Romane Princes he bestowed riches victories and aboundant glorie And verily ciuil iustice and publique tranquillitie was in great estimation among manye of them Other receiued infinite rewards beecause they did constantly and manfully execute the iuste iudgements of God vppon the wicked rebelles and enimies to god Neither is it to be doubted but that the Lorde graunted that inuincible power to the Romane empire vnder Octauius Augustus and other Romane Princes to the ende that by their strength he might breake and bringe downe the inuincible malice of the Iewish people and so by the Romanes reuenge the bloud of his sonne his holie Prophets and blessed Apostles which had béen shed by those furious and blasphemous beastes Note here that immediately after the subuersioÌ„ of Hierusalem the Romane Empire beganne to decline Nowe let vs returne to the matter againe Lastly they do demaund whether the good woorkes of the Sainctes and faithful ones be sinnes or no Verily if thou respectest our corruption infirmitie then all our woorkes are sinnes because they be the workes of vs which are our selues not without filthie spottes and therefore the works which bee wrought by vs cannot bee so perfect as otherwise they ought to be in the sight of god And yet the verie same workes for the faithes sake in vs and because wee are receiued into the Grace of God and that therefore they are wrought of vs which are nowe by Grace the sonnes of God bothe are in déede and also called good For to this ende tendeth that saying of the Apostle With the minde the same I or euen I doe serue the lawe of God but with the fleshe the lawe of sinne Lo here one and the same Apostle euen being regenerate doth reteine in him selfe two sundrye dispositions so that his verie woorke working in diuers respectes is bothe sinne and a good worke also For in as much as in mynd he serueth God so farre foorth he doeth a good woorke but in so muche as hee againe did serue the lawe of the fleshe therein his woorke is not without a spott For hee him selfe a little before in the same seuenth Chapter saide I finde when I woulde do good that euill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye is present with by and in mee which euill vndoubtedly making alwayes a shewe of it selfe in all our woordes workes and thoughtes doeth cause that the worke which is done of vs when we are regenerate cannot bee so pure as Gods iustice doeth looke that it should be by the Grace therefore and the mercie of God it is reputed and estéemed as pure Here vnto now doth that sentence of oure Lorde in the Gospell after Sainct Iohn belong where he saith Hee that is washed hath no neede saue to washe his feete but hee is cleane euery whitt For if hee bee cleane euery whitt what néede hath the cleane to washe his féete But if the féete must be washed howe then is hee cleane euery whitt And yet these sayings are not repugnant betwixt them selues euen as also that saying is not where wee saye that good woorkes are sinnes For according to the plentifullnesse and imputation of Gods grace and mercie wee are cleane euerye whitt being thoroughly purged from all our sinnes so that they shall not condemne vs And yet for because there is alwayes in vs the lawe of sinne whiche sheweth it selfe in vs so long as wee liue therefore our féete that is those euill motions naughtie lustes of oures muste be resisted and to our power repressed finallie wee must acknowledge that we our selues and our verie workes are neuer with oute an imperfection and therefore consequently that all our workes and we do stande in néede of the grace of god These questions beeinge thus resolued wee are nowe come to expounde the sinne againste the holye Ghoste The sinne againste the holy ghoste is a perpetual blaspheminge of the reuealed and knowen trueth to witte when we against our conscience falsely reuolting from the knowen trueth do without intermission both inueigh and rayle againste it For blasphemy is the euill spéech or despightfull tantes wherewith we inueighe against or slaunder any man by casting forth wicked and detestable speeches againste him whereby his credite and estimation is either crackte or vtterly disgraced Wée dâ—e therefore blaspheme the magistrates our elders and other good men when wee doe not onelye withdrawe oure obedience and the honour due vnto them but doe also with reprocheful wordes bayte them not ceassing to call them tyrauntes bloudsuckers wicked headds and odible guides but wee doe especially blaspheme God when we detracte his glorie gaynsaye his grace and of set purpose doe stubbornly contemne and dispraise his truth reuealed vnto vs and his euidente worckes declared to all the world Euerie sinne verilie is not blasphemie but all blasphemie is sinne For beecause it tendeth againste God and his will it is sinne but therewithall this propertie more and singularitie it hath that it dothe also despise God and speake reprochfullie againste his workes Many doe sinne againste the doctrine of the trueth because they doe either neglecte and not receyue the trueth or else because when they haue receiued it they doe not reuerence and set it foorth but these kinde of men thoughe they bee sinners doe not yet deserue to be called blasphemers but if they beginne once with tauntes and quippes to mocke the doctrine whiche they neglect calling it Hereticall Schismaticall Seditious and Diuellishe then maye they rightely bée termed blasphemers Wherefore the propertie of the sinne againste the holie Ghoste is not onely to reuolte from the truthe but also againste all conscience to speake againste the trueth and with floutes incessauntly to ouerwhelme bothe the verie woorke and moste euidente reuelation of the Lorde For the conscience being by the euidence of the reuelation or woorke of the holie Ghoste conuinced suggesteth or telleth them that they ought not onely to temper them selues from reprochfull speeches but that they oughte to doe an other thing too that is that they oughte to yéelde to the truthe and giue to God his due honour and glorie But nowe to exclude this inspiration of the holy spirite to reiecte and ouerwhelme it with stubborne falshood flatt apostacie wicked contradiction and perpetuall contempt is flatly to committ sinne against the holie Ghoste And this verily taketh beginning of originall sinne and is nourished and set forwarde by diuellish suggestions our peruerse affections by indignation enuie hope or feare by stubborne and selfewilfull malice and lastly by contumacie rebellion But nowe the course of the matter requireth to heare what the Lorde saide in the Gospell concerning this sinne In the twelfth of Matthewe he saith Euery sinne and blasphemie shal be forgiuen vnto men but
the first to the Corinthians the sixtéenth Chapiter in the second to the Corinthians the eight and ninthe Chapiters And to the Galathians While wee haue time sayth he let vs do good towardes all men especially towardes the household of faith In the first epistle to Timothie hee warneth that there be consideration had who should be holpen and who not be holpen In the same epistle he giueth charge to Timothie and to all the bishopps howe to deale with the richer sort in the Church saying CoÌ„maund them that are riche in this world that they be not high minded neither put their trust in vncerteine riches but in the liuing GOD who giueth vs all things abundantly to enioy that they may do good that they may bee riche in good workes that they may be readie to giue bestowe willingly laying vp vnto themselues a good foundation against the time to come that they maye take hold of life euerlasting Also vnto the Hebrues To doe good and to distribute forget not for with such sacrifice God is pleased Wherfore riches were gathered eueÌ„ in the time of the Apostles to succour the necessitie of the poore withall Deacons were appointed by the church as prouiders and stewards amonge whom those first Deacons were most famous of whome the Actes of the Apostles make mention and also the noble martyre of Christ Laurence And the writinges of the auncient fathers doe testifie that with those ecclesiasticall goodes prisoners were redéemed out of captiuitie poore maydeÌ„s of lawfull yeares married finally hospitals almeries spittels harbours hostles and nourceries were builded namely to interteine poore trauellers for the maintenaunce of the poore that were borne in that countrie for the reliefe of the sick and diseased for the necessitie of old men and for the honest bringing vp of pupils orphans Concerning these matters there are yet extant certaine imperiall lawes Wherefore in refourming of Churches very diligent héed must be taken that there be no offence committed in this behalfe thoroughe ouersight or of purpose that the poore be not defrauded and that in taking away one abuse we bring not in many If there be plentie of goodes let them be kept if there be none let them be gathered of the rich Then let the state of the poore be searched and what euery maÌ„ néedeth most or howe prouision maye best be made for euery one Whiche being knowen let that which is méete and necessarie for euerie one be done spéedily gently and diligently If then any of the coÌ„mon goods remaine let them be kept against such calamities as may ensue Let nothing be coÌ„sumed vnprofitably or vngodlily Againe let not the treasure of the poore vnhappily be deteined from them by fraude and to the increasing of their pouertie For there maye be like offence committed on both sides For on eche side the poore are defrauded of their goods Touching liberalitie wée haue entreated in another place in these our Decades and of prouiding for the poore in other of our woorkes And Lewis Vines hath written very well of relieuing the poore The fourth last part o◠〈…〉 of the Church 〈…〉 holy buildinges as Churches scholes and houses â—â—longing to Churches and scholes 〈◊〉 which because of the companies gathered together in them are also called congregations are the houses of the Lord oure god Not that God whome the wide compasse of the heauens cannot comprehend doeth dwell in such manner of houses but béecause the congregation and people of GOD méete together in those houses to worshipp and performe due honour vnto God to heare the word of God to receiue the Lords sacramentes and to praye for the assistance presence of god Churches therefore are very necessarie for the Church and people of god Touching holy assemblies I haue said somwhat in the disputation of prayer And althoughe that at the commaundement of God Moses builded a moueable Church and afterward the most wise king Solomon founded a standing Churche not without great cost notwithstanding wee must not thincke therfore that God liketh of such great charges after that hée had sent Christ and fulfilled the figures For as before the lawe was made it is not to bee found that the Patriarches did euer build any Ministers or great churches euen so after the disanulling of the law in the Church of Christe a meane and sparing clenlinesse pleaseth God best For God misliketh that foolish madd kinde of buildinges not much vnlike to that vnwise building of Babylon enterprising to sett vp the topp of the tower aboue the cloudes For God liketh not the riotousnes of Churches who without all riot doeth gather his Church together from out all the parts of the 〈◊〉 whiche Churche also be hâ—th taught both sparingnes and thâ— contempt of all riot A church is large and bigge enough if it be sufficient to receiue al that belong vnto it For the place is prouided for men and not for god But aboue all thinges let that place be cleane and holy A Churche is hallowed or consecrated not as some doe superstiously thincke with the rehearsing of certeine woordes or making signes and Characters or with oyle or purging fire but with the will of GOD and his commaundement bidding vs to assemble and come together promising his presence amongst vs and also it is hallowed by the holy vse of it For in the temple y holy Church of God is gathered together the true and most blessed word of God is also declared in the temple the holy sacraments of God are receiued in the temple and also in the temple prayers are powred forth to God whiche are most acceptable vnto him Verily the place of it selfe is nothing holy but because these holy thinges are done in that place in respecte that they are done there the place it selfe is called holy Therefore not without great cause ought all prophanation filthines be farre from the holy temple of the lord The Senatours court or seate of iudgement is accounted so holy a thing that whosoeuer either in woord or déede vsed himselfe vnreuerently towardes it should be accused of treason And yet in this Courte the Senatours only are gathered and assembled together to heare the matters of suiters in thinges transitorie that shall passe away and perish By howe much the more then ought reuerence to bee giuen vnto temples into the which the children of God do come to worshipp him to heare the true word of God and to receiue his holy sacraments And therefore as we hate and abandon all superstition in temples so wee loue not the prophanation of them yea rather I say wée cannot abide it Neither haue we leysure at this time about the consideration of temples to rehearse and searche out open and plaine superstitions Of whiche matter wee haue spoken in an other place I finde it a matter of controuersie amonge the fathers of old time to what part of the world wee ought to
of Gods law He putteth 3. in the first table and 7. in the last whicâ— added to gether dâ— make vp tenne What the two tables â—â— the laâ— doe conâ—eine The first commaundement The 〈◊〉 is this I am a 〈◊〉 God 〈◊〉 the 〈◊〉 of all things â—hat this commaundemâ—nt requireth ofvs The true God is our God. The mysterie of our redâ—tion by Christ conteined in the first commauâ—dement Straunge Gods are forbidden Straunge gods whaâ— they are Coniuâ—â—rs and witches The second commaundement of God. The ende of the coÌ„maundement is to drawe vs froÌ„ strauÌ„g and forreigne worshippinges God forbiddeth a grauen Image That is the Sunne Moone starres The cause why God wil not be likened to any thing They were hâ—â—tiques â—â—firming that Goâ— hath mâ—â—bers 〈◊〉 to moâ—â— men â–ª All otheâ— images 〈◊〉 for biddâ—â— to be woâ—shipped No imagâ— must be made for Christ How farre 〈◊〉 it 〈◊〉 law 〈◊〉 to â—â—ke Images To Bow â—â—wne what it is To serue what it 〈◊〉 Ideles teach noâ— Wee haue no cause to choose haunge Gods. God sufâ—â—reth not mate How 〈◊〉 the fathers sinnes 〈◊〉 the 〈◊〉 A moste large promise is made to the godly worshippers of the Lord. The third commaundement of God. 〈◊〉 the 〈…〉 How the name of God is abused The punishment of them that abuse Gods â—ame A pain 〈…〉 by 〈…〉 Of an oath Whether it be lawfull to sweare For what causes we ought to sweare What an â—â—the is Circâ—â—stances ceremonies is swearâ—â—â— How 〈◊〉 ought 〈◊〉 sweare An oath is â—he special â—onour â—one to God. The conditions of an holy oathe Whether wicked oâ—thes must be perfouâ—med It is beâ—t to 〈◊〉 an ill 〈◊〉 Monastial vowes â—ow reliâ—iously we â—ught to â—epe our â—athes A large rewarde promised to such as keepe ther Othes The 4. precept The order of the Lord his commaundements The Sabboth The Sabboth is spirituall The Sabâ—oth is the â—utward â—â—stitutiâ—n of reâ—â—gion â—â—ere is 〈…〉 to abouâ— in â—he maisâ—â—â— of the 〈◊〉 must teach 〈◊〉 his faâ—â—lie the 〈…〉 the Sabâ—â—th day Ease or rest The Loâ—â— did keâ—p the Sabboth day The Lord blessed the Sabboth day 〈…〉 The Sunâ—â—y Christâ—â—â— day New-yeares 〈◊〉 Good Friday Eastâ—â— day Asâ—â—â—sion day 〈◊〉 day The sancâ—â—fication of the christian Sabboth 〈◊〉 office of euery housholder Nume 15. the abuâ—â—s â—f the â—â—â—â—â—th day Promises and threâ—â—nings added to the Sabboth day The Emperourâ—â—aw for â—he keeâ—ing of â—he Sabâ—oth â—â—e Sabâ—â—â—â— made 〈◊〉 〈◊〉 man 〈◊〉 â—he â—â—â—both To plow land on the Sabâ—oth day â–ª â—â—d doth â—â—â—ctifie â—r make â—oly The fifth â—â—ecept â—hat is 〈◊〉 by 〈◊〉 name parents Our natiue Countrie Magisrates or Rulers Gardians or ouerseers of fatherlesse children Ministers pastourâ—â—â— the Câ—urch Cousins 〈◊〉 Aged perâ—â—ns or olde folks To honor what it is The honour of God 〈…〉 before The honour due to parents Math. 15. The Stork he ensign of natural loue The Genâ—iles senâ—ences touching hoâ—â—ur due â—o parents The pains 〈◊〉 trauails â—f Moâ—hers in â—hildbirth For the honoring of our Countrie Fighting in defence of our Countrie Heb. 11 â— Cor. 4 1. Iohn â— Louers of their CouÌ„trie We must pray for our Countrie For the honour due to Magistrates Against seditious rebels The hoâ—our due 〈◊〉 Gardiâ—â—ans and maisters â—f occupations â—â—e office 〈◊〉 duetie â—asters 〈◊〉 scholâ—â—â— The hoâ—our due â—o Ministers of the Churches 1. Cor. 5. Math. â—â— Act. 23. â—â— 25. The 〈◊〉 tempâ—â— the 〈…〉 God 's 〈◊〉 The honour due to our kinsfolkes For the honour due to old men Churche goods The pâ—â—mis 〈◊〉 to those that worship 〈◊〉 parents 〈◊〉 threatninges 〈…〉 their parents Exod. 22 â—phes 5 The dâ—tie of pâ—rents to the◠〈◊〉 ChildreÌ„ to be iâ—structed religâ—â—â— Counsel aduise giuen to housholders in captiuitie Precepts on the inâ—tructiâ—â— of 〈…〉 〈◊〉 The chiâ—â— must be taught manners Childrâ—â— must 〈◊〉 an occupation Of correction Cockering of children The dutie of childreÌ„ The sixt â—â—â—cept What is â—â—â—bidden 〈◊〉 this coÌ„â—aundeâ—â—nt Of Anger Of 〈◊〉 Al hurting is forbidden The Lawe of like for like The manâ—â—rs of killing The â—aâ—ses of mâ—â—der Sancâ—â—â—ries Howe great an offence murder is The magistrate may kill â—hat the 〈◊〉 is â—â—gistraâ—â—â— what 〈◊〉 Three kindes of Magistracies Monarchie Tyrannie Aristocracie Oligarchie Democracie A prouerb 〈…〉 it is 〈◊〉 â—or a subâ—â—cte to speake aâ—â—â—nst his 〈…〉 In 〈…〉 it 〈…〉 witâ— Saints The 〈…〉 must 〈…〉 Titus The 〈…〉 thâ— begâ—â—ning The Magistrate ordeined by God for the good of of men A good Magistrate and a badde Whethâ—â— an 〈…〉 be of 〈…〉 How the oppâ—essed must behaue themselues vnder tyrannical princes â— Cor. 10. â— Pet. 2. 〈◊〉 of â—â—antes The elecâ—ion of 〈◊〉 Who â—â—ght to chuse theÌ„ What â—inde of 〈◊〉 â—â—ght to â—â— chosen â—â— be Maâ—â—strates â—â— the deâ—â—iption 〈◊〉 a good 〈◊〉 The Magistrate must be sound in religion Deut. â— Num. 27. The manner of consecrating Magistrates The Magistrates 〈◊〉 Whether â—e care of religiâ—n belong â—o the Magistrate Leuiâ—â—â— Deut. 2â— An answer to an obiection 1. Iohn 2 Esai 4â— Constâ—â—tine the great Gratian Valentinian Theodose Osias the Leper The seuerall offices of the Magistrates of the ministers must not be coÌ„founded Princes haue done and dealt in religion 2. Parali 8. Priâ—ces haue 〈…〉 religâ—â—â— Ecclesiasticall priuileges What lawes the magistrate ought to appoint concerning religion 〈◊〉 â—â—â—isers of new fan 〈◊〉 worâ—â—ippes are â—â—arsed of God. 〈…〉 The Magistrate 〈◊〉 a lawe iâ—dued witâ— life To put too and take from â—awes Whâ—â— mannâ—â— lawes mag 〈…〉 ought vse Written â—â—wes are â—eedfull The lawe of Moses is not to be in forced vpon kingdom countries A prouerb vsed when one will make them blinde that were before him disanull that which wise men haue allowed Ciuill lawes what manner of lawes they bee Lawes of honestie 〈…〉 â—awes of 〈◊〉 and â—â—nimitie What â—â—â—gement IudgemeÌ„t punishment pertaine to the Magistrate as depending vpon his office The 〈◊〉 Iudgeâ—â—â—fice is â—â—scribe◠〈…〉 〈◊〉 Iudge 〈◊〉 iudg◠〈◊〉 The faultes of Iudges Respect of Persons Vehement affection The good iudg oght to haue God beâ—ore him for a patâ—rne to â—olowe 2. Pâ—â—al 9. Exodâ—â— Leuiâ—â—◠〈◊〉 Iudgeâ—ents are â—ot abroâ—ated aâ—oÌ„g chriâ—tians Esai 1. Zach. 7. Of reuengemeâ—t tâ—ken by the Magistrate The sworde whetâ—â—◠〈◊〉 be 〈◊〉 to kil◠〈◊〉 puniâ—â—â—â—fendeâ— Foolishe pitie Seueritie is not crueltie For what â—auses God commaunded to kill offenders Lukeâ— â–ª Whâ—â—â— magâ—â—â— ougâ—◠〈◊〉 puâ—â—â—â—â— endâ—â— â–ª The â—indes of â—unishâ—ente Diminâ—tio â—â—pitis â— kinde of â—â—dgemeÌ„t â—hereby â—â—e is put â—â—t of the â—â—ings proâ—â—ction or â—ondemâ—ed to â—ondage â—â—cretion 〈◊〉 cleâ—â—ncie of â—â—e iudge What is to be punished in offenders Whether â—â—e Magiâ—â—rate may 〈◊〉 for â—he breach 〈◊〉 religioÌ„ What moderation must be had in punishing Admonition before punishmâ—â—â— Obiections answeâ—ed Faith is the gift of God. Whether it be lawful to compel one to faith The Apostles required no â—ide of the magistrat for the maintenance of religion against the
from the truth the narrowe breadth of one small haire The aunswere therefore is this if any man shall sweare against the faith and charitie so that the kéeping of his othe maye tâ—â—d to the worse then it is better for him to chaunge his othe then to fulfill it Whervpon Saint Ambrose saith It is somtime coÌ„trarie to a mans duetie to performe the othe that he hath promised as Herod did Isidore also saith In euill promises breake thine othe in a naughtie vow change thy purpose The thing thou haste vnaduisedly vowed do not performe The promise is wicked that is finished with mischiefe And againe That othe muste not be kept whereby any euill is vnwarely promised As if for example one shoulde giue his fayth to an adultresse to abide in naughtinesse with her for euer vndoubtedly it is more tolerable not to keepe promise then to remaine in whordome stil Beda moreouer saith If it shal happen that we at vnawares shal with an othe promise any thing and that the keping of that othe shall be the cause of further euill then let vs thinke it best vpon better aduice to chaunge our othe without hurt to our conscience and that it is better vpon such a necessitie for vs to be forsworne then for auoyding of periurie to fall into another sinne tenne times worse then that Dauid sware by God that he woulde kyll the foolishe fellowe Naball but at the firste intercession that his wyfe Abigail wiser then him selfe did make hee ceassed to threaten him hee sheathed his sworde agayne and did not finde him selfe any whit grieued for breaking his hastie othe Augustine also sayeth Whereas Dauid did not by sheading of bloude perfourme his promise bound with an othe therein his godlynesse was the greater Dauid sware rashly but vpon better and godly aduice he performed not the thing he had sworne By this and the like it is declared that many othes are not to be obserued Now he that sweareth so doth sinne but in chaunging his othe hee doth verie well Hee that chaungeth not suche an othe committh a double sinne firste for swearing as he ought not and then for doing that he shuld not Thus much hitherto haue I rehearsed of other mens wordes which al men verily acknowledge to be true and so in déede Nowe by this ye doe easily vnderstande dearely beloued what ye haue to thinke of those monasticall vowes and Priestes othes whiche promise chastitie no farther ywis by their leaue than mans fraile weaknesse will suffer them For it is better sayth the Apostle to marrie theÌ„ to burne And more commendable is it not to perfourme those foolishe hurtfull and vnpure promises that driue them perforce to filthy vncleannesse then vnder the colour of kéeping an othe truely to lye and to liue vnchastly God wot Fiftly and lastly I haue briefly to put you in mynde that ye indeuour your selues by al the meanes ye may deuoutly to keep that which ye swere and therewithall in fewe wordes to let you vnderstande what rewarde is prepared for them that do religiously and holily kéepe and obserue the holy othe once solemnely taken If we loue God if we desire to sanctifie his name if we take the true God for the very true God and for our God if we will haue him to be gentle and mercyfull to vs warde and to be our present deliuerer and ayder at all assayes then will we haue a most diligent care to sweare with feare deuoutly and holily to kéepe and perfourme the othe that wée deuoutly make But vnlesse we do this then terrible threatenings and sharpe reuengement of Gods iust iudgement are thundred from heauen against vs transgressours The very heathens shall rise vp and condemne vs in the day of iudgement For the Saguntines the Numantines and they of Petilia chose rather to die with fire and famine then to breake or violate their promise once bound with an oth Moreouer the lawes of all wise and ciuil Princes and people do adiudge periured persons to dye the death Howe great offences howe great corruptions howe great and many mischiefes I praye you doe rise through periuries They intangle trouble disgrace marre and ouerthrowe the estates both ciuil and Ecclesiasticall Who so euer therefore doth loue the common weale and safegarde of his countrie who so euer dothe loue the Church and good estate thereof he wil aboue all things haue an especiall regard to kéepe religiously the promise of his othe Nowe to those that holily do kéepe their othes the Lord doth promise a large reward For Ieremie saieth And the nations shall blesse theÌ„selues in him in him shall they glory As if he should say If the people of Iuda shall sweare holily and kéepe their othes then will the Lorde poure out vpon them so great felicitie and abouÌ„dant plentie of al good things that when as hereafter one shal blesse or wishe well to another he shall say The Lorde shewe thée his blessing as of olde he did to the Iewes And who socuer shall prayse another he shall say That he is like to the Israelites It is therefore assuredly certayne that they shall be inriched with all good thinges and worthy of all manner prayse who so euer shall inuiâ—lably kéepe their othes and promyses Let vs indeuour oure selues my brâ—thâ—â—n thren I beseeche you to sanctifie the Lords name and to adde to this third commandemeÌ„t your earnest and continuall prayers saying as our Lorde Iesus hath taught vs O heauenly father hallowed be thy name or let thy name be holily worshipped To him be glory for euer and euer Amen Of the fourth precept of the first table that is of the order and keeping of the Sabboth day ¶ The fourth Sermon THE fourth Commaundement of the first table is worde for word as followeth Remember that thou kepe holy the Sabboth day Sixe dayes thou shalt labour and do al thy workes but on the seuenth day is the Sabboth of the Lorde thy God in which thou shalt not do any manner of work neither thou nor thy sonne nor thy daughter nor thy man seruant nor thy maide seruant nor thy cattell nor thy straunger whiche is within thy gates Bycause in sixe dayes the Lorde made heauen and earth the sea and all that is therin and rested the seuenth day Therefore the Lorde blessed the Sabboth daye and hallowed it The order which the Lorde vseth in giuing these commaundements is naturall and very excellent In the first precept the Lorde did teache vs faith and loue to God ward In the second he remoued from vs Idoles and all forreine kinde of worship In the third he beganne to instruct vs in the true and lawfull worship of GOD which worship standeth in the sanctifying of his holy name for vs to call thereon and holily and fréely to praise it and to thinke and speake of it as religiously as he shall giue vs grace The fourth Commaundement teacheth vs also the worship due to
God and the hallowing of his holy name but yet it bendeth somewhat to the outward honour although neuerthelesse it frameth to the inward religion For the Sabboth doth belong both to the inward and outward seruice of god Let vs sée therefore what we haue to thinke that the Sabboth is how farre foorth the vse therof extendeth and after what sort we haue to worship our God in obseruing the sabboth Sabboth doth signifie rest and ceassing from seruile worke And this here I thinke worthy to be noted that the Lord saith not simply Sanctifie the Sabboth but Remember that thou kéepe holy the Sabboth daye meaning thereby that the Sabboth was of olde ordeined and giuen first of all to the auncient fathers and thē againe renued by the Lorde and beaten into the memorie of the people of Israell But the summe of the whole Commaundement is Kéepe holy the Sabboth day This summe dothe the Lorde by and by more largely amplifie by reckoning vp the the very dayes and particular rehearsing of the whole houshold to whome the kéeping of the Sabboth is giuen in charge The Sabboth it selfe hath sundry significations For first of all the scripture maketh mention of a certaine spirituall and continuall Sabboth In this Sabboth we rest from seruile worke in absteining from sinne and doing our best not to haue our owne will found in our selues or to worke our owne workes but in ceassing frō these to suffer God to work in vs and wholy to submit our bodyes to the gouernment of his good spirit After this Sabboth foloweth that eternall Sabboth and euerlasting rest of which Esaie in his 58. and. 66. Chapters speaketh very much and Paul also in the fourth to the Hebrues But God is truely worshipped when we ceassing from euill and obeying Gods holy spirit do exercise our selues in the studie of good works At this time I haue no leasure neyther do I thinke that it is greatly profitable for me to reason as largely or as exquisitely as I coulde of the allegoricall Sabboth or spirituall rest Let vs rather my brethren in these our mortall bodies do our indeuour with an vnwearied good wil of holinesse to sanctifie the Sabboth that pleaseth the Lord so well Secondarily the Sabboth is the outwarde institution of our religion For it pleased the Lorde in this commandement to teache vs an outward religion and kinde of worship wherein he would haue vs all to be exercised Nowe for bycause the worshipping of God cā not be without a time Therefore hath the Lord appointed a certaine time wherein we shoulde absteine from outwarde or bodilye works but so yet that we should haue leasure to attēd vpō our spiritual businesse For for that cause is the outward rest commaunded that the spirituall worke should not be hindered by the bodily businesse Moreouer that spirituall labour among our fathers was chiefly spent about foure things to wit about publique reading and expounding of the scriptures and so consequently about the hearing of the same about publique prayers and common petitions about sacrifices or the administration of the sacraments and lastly about the gathering of euery mans beneuolence In these consisted the outward religion of the Sabboth For the people kept holie day and met together in holy assemblies where the Prophetes read to thē the word of the Lord expounding it and instructing the hearers in the true religion Then did the faythfull iointly make their common prayers and supplications for all things necessarie for their behoofe They praysed the name of the Lord and gaue him thankes for all his good benefites bestowed vpon them Furthermore they did offer sacrifices as the Lorde commaunded them celebrating the mysteries and sacraments of Christe their redéemer and keping their faith exercised and in vre they were ioyned in one with these sacraments and also warned of their duetie which is to offer them selues a liuely sacrifice to the Lord their god Lastly they did in the congregation liberally bestow the giftes of their good will to the vse of the Church They gathered euerie mans beneuolence therewith to supply the Churches necessitie to mainteine the ministers and to relieue the poore and néedie These were the holy workes of God which while they hauing their hartes instructed in fayth and loue did fulfill they did therein rightly sanctifie the Sabboth and the name of the Lord that is they did on the sabboth those kinde works which do both sanctifie the name of God become his worshippers and also are the workes in déede that are holy and pleasing in the sight of god If any man require a substanciall and euident example of the Sabboth or holy daye thus holily celebrated he shall finde it in the eight Chapter of the booke of Nehemias For there the Priestes do reade and expounde the worde of God they praise the name of the lord they pray with the people they offer sacrifice they shew their liberalitie and doe in all points behaue them selues holily and deuoutly as they should Now least any peraduenture might make this obiection and say Ease brée deth vice Or else I must labour with my handes to get my liuing least I dy with hunger and my familie perishe he aunswereth The Lorde alloweth thée time sufficient for thy labour for thée to worke in to get a liuing for thy selfe and thy houshold For sixe dayes thou maist worke but the seuenth day doth the Lord chalenge and require to be cōsecrated to him and his holy rest Euery wéeke hath seuen dayes But of those seuen the Lord requireth but one for him self Who then can rightly complain I beséech you or say that he hath iniurie done vnto him More time is allowed to work in thē to kéep holy the Sabboth And he that requireth to haue this sabboth kept is God the maker the father Lord of al mākind Furthermore the Lord doth precisely cōmand and giue a charge to plant and bring in this holy rest this discipline and outward worship into the whole familie of euery seuerall house Whereby we gather what the dutie of a good housholder is to wit to haue a care to sée all his familie kéepe holy the sabboth day that is to doe on the sabboth day those good workes which I haue before rehearsed And for bycause the Lord doth know that mans naturall disposition is where it hath the maistrie there for the most parte to rule and reigne ouer haufily and too too Prince like therfore least peraduenture the fathers or maisters shuld deale too hardly or rigorously with their housholds or hinder them in obseruing of the sabboth he doth in expresse words exquisite steps of enumeration commaund them to allowe their familie and euery one in their familie a resting time to accomplish his holy seruice He doth not exempt or except so much as the straunger He will not suffer nor allow among them the exāple of such dulheads as say Let faith and religion be free to all