stande still in his proper force and that it appertaineth to vs Christians now most euidently appeaâ—eth by that authoritie and credite which it receiueth â—rom the Gospell and newe Testament also in which it is so highly commended vnto vs that I might not in this place speake of the manifold other testimonies that it hath in the old And by name we may see how our Sauiour Christ all his Apostles establisheth it by their â—ractise for they vpon the Sabbath ordinarily enter into â—he Synagogues of the Iewes and preach vnto the peoâ—le doing such things vpon those dayes as appertaine â—o sanctifying of them according to the commandement Obiect Against which lest we might except that our Redeemer Christ Iesus being made vnder the law as the Apostle sayth came to fulfill the whole law for vs Galath 4.4 and therefore he indeede submitted himselfe vnto the obseruation of the least ceremonie therof al his life long till at his death he cryed out It is finished Ioh. 19.30 Math. 27.51 when the vayle of the Temple rent in twaine from the top to the bottome to shew that all types and figures were abrogated and taken away and therefore that his obseruation of the Sabbath maketh no more for the certaintie of it then his obseruing of Circumcision keeping the Passeouer and offering vp of â—â—crifices doe make for their continuance now vnder the Gospell Answer Wee must further consider that the Apostles themselues long after Christs death and after they had receiued the holy Ghost Iohn 16.13 euen the spirite of truth that should leade them into all trueth doe by their practise and writings shewe that the Sabbath stoode vpon a surer ground then the whole ceremoniall lawe and therefore could not with it bee taken away Acts 13.14 Paul and Barnabas as it is in the Acts comming into Antiochia went into the Synagogue vpon the Sabbath day and sate downe and after the reading of the Lawe and the Prophets the rulers of the Synagogue sent vnto them saying Yee men and brethren if ye haue any worde of exhortation to the people say on then Paul stoode vp and beckened with the hand and sayd Men of Israell c. going on forward with that notable sermon that is set downe there and when hee had ended verse 42. as it is in the same chapter The Gentiles besought them that they would preach those words vnto them the next Sabbath day which also they did And the next Sabbath day came almost the whole citie together to heare the word of God verse 44. Moreouer the same Apostle at Thessalonica Acts 17 2. went into the Synagogue of the Iewes and three Sabbath daies disputed with them by the scriptures And thus hee did not once or twise but continually and ordinarily shewing the ordinary continuance of the Sabbath and the sanctifying of it as the Euangelist precisely noteth saying Paul as his manner was went in vnto them Now though we are to presume that Paul neither taught nor practised any thing contrarie to the rest of the Apostles but that they agreed in one vniforme order of doctrine and gouernement of the Church as who had receiued of one and the selfe same spirite and therefore this might bee sufficient to shew their consent herein Yet notwithstanding wee may reade how in the last booke of the Bible and by the last Apostle I meane who liued longest the same thing is confirmed where he is so farre from teaching that the Sabbath for the space of 97. yeares after Christ was taken away about what time it is thought that hee wrote that booke that â—â—e plainly auoucheth the coÌ„tinuance of it in the Church â—y this new and honourable name Reuel 1.10 The Lords day where â—â—ne of purpose noting the time that he receiued those Reuelations in calleth it by that name that was best known to the Church at that time otherwise he should not so fitly haue expressed his mind to those to whoÌ„ he wrote which day thus called all writers doe agree vpon it new and old yea the Papists themselues to bee this very Sabbath which wee obserue Thus it is sufficiently proued that the Sabbath was none of those Ceremonies which were iustly abrogated at the comming of Christ as being appoynted of God for no further time but that it coÌ„tinued in the practise of the Church when all other ceased yea was kept faithfully in the Church by al them who had with one consent shut out all the rest And that it is so commanded in the first booke of holy scriptures Genesis where is shewed what was from the beginning that it wanteth not his due praise in the last booke of the same Reuelation where is a prophesie of things to bee fulfilled vnto the ende and therefore wee must hearken vnto the trueth of this doctrine so much the rather least that fearefull iudgement doe fall vpon vs which the Lord Iesus himselfe threatned to bring vpon them that shall diminish any thing contained in this booke and therefore which shall in whole or in part take away this day which is so honored there when he sayth Reuel 22.19 If any man shall diminish of the words of the booke of this prophesie God shall take away his part out of the booke of life and out of the holy citie and from those things which are written in this booke But that I might not seeme tedious vnto you we shall further heare in one word that the Sabbath still bindeth vs and that it ought to stand in his greatest force That two ends of ordayning the Sabbath sheweth the continuance of it that euer it had and that we haue as great neede of it as euer any people had in the world and that our posteritie shall haue so likewise and therefore cannot be without it if we consider the principall ends of the first instituting and ordaining of it by God vnto Adam in Paradise A day of rest is necessarie Commanding him to rest vpon that day and to keepe holie the day of rest And first of all to rest because he was not of an infinite nature though perfect and therefore could not be occupied wholly about many I doe not say contrarie but sundrie and diuers things at once as about the busines of this world and the worship of God wherefore being bound by his calling to dresse and keepe the garden Gen. 2.15 verse 3. and yet charged to keepe holie the seuenth day meditating vpon the wisedome and mercie of God appearing as in all the creatures so especially in himselfe and thus beholding the inuisible things of God in them Rom. 1.20 giuing thankes to God for them praying for the continuance of them teaching them to his posteritie c. it was needfull that the seuenth day should bee vnto him as it was indeed a Sabbath day that is a day of rest resting from all his other necessarie businesse that so he might
with his whole heart and mind attend vpon these as the worship of God required which he could not doe so long as in any part he should be occupied about the other Now if the perfectest man that euer was could not do this and therefore stood in need of this liberalitie of God in giuing him a day of rest how shall not we bee too foolish in thinking that we we I say that haue not only lost all the excellent graces that Adam was furnished with but also in stead of them great corruptioÌ„ hath ouerwhelmed vs so that our mindes are dull in concerning the goodnes of God in his word and workes and our hearts voyd of the true sense and feeling of it yet we should bee able to haue all our worldly businesse still in our hands and in our heads not resting from them any day and therewithall to haue the same vnderstanding and wit of ours so conceiuing and desiring by prayer the mercie of God in the Worde in the Sacraments and in all other things of God requireth Luk. 10.27 with all our heart with all our soule with all our strength and with all our thought Or rather must we not needes confesse as the trueth is that beâ—ng more bound to the seruice of God then Adam was â—n respect of our sinne yet are lesse able to performe it â—hen he in any tollerable measure when wee haue done all that we can and therefore haue more neede of a day of rest then he that nothing might hinder vs. Muscul loc com praecept 4. For if the bird that she might flye must flutter with her wings and deliuer her selfe from all things that might stay her shall wee thinke that it makes no matter if wee come not to Gods seruice with minds and affections freed from all lets in which we must in our spirits bee lifted vp higher then it is possible for any bird by flying to attaine vnto And doth not wofull experience tel vs that when we haue freed our hands from worldly matters neuer so much yet wee cannot so soone free our mindes from them and being once free they will yet renew themselues within vs without any present occasion by reason of our corruption euen in the Church and will iustle out as it were the meditation of Gods seruice many times whereof Gods children doe complaine how vnruly then wrould they be if there were not a day to rest from the occasions of them and how should wee euer bee occupied in the word and in prayer and the other parts of Gods worship with any good acceptation to God and comfortable practise to our selues if we should neuer a day rest in bodie from the labours of this world that in mind and heart we might be free from the cogitations studies delights and desires of the same So that we are not onely not to thinke the Sabbath to be needlesse as many Atheists prophane and ignorant men doe but also we are to be perswaded that we our selues should alwaies haue been ignorant prophane and Atheists not seruing God at all but continually drowned in â—he things of this world by reason of the workes in the sixe daies or at the least dissembling counterfeit and hypocritical seruing God rather in ceremonie and in shew theÌ„ in that manner of sinceritie truth which he requireth if God had not in respect of our weaknes at first appoynted a day to rest in from all things that might any way stay and hinder vs in it and now in regarde of the same weaknes but much more because of the sin which is within vs had not commanded the same to bee continued for our further good Gualt in Act. 13. Homil. 88. And so I may say with Master Gualter Because we are distracted with diuers businesse Necesse fuit it was necessarie that some time should be appoynted free fromal cares and busines in which wee should employ our selues wholly in soule and bodie about those things which doe make for the seruice of God Muscul in praecept 4. because in it as it is truely sayd Animum requirit non dimidiatum sed integrum God requireth not halfe but the whole soule and minde And that I might remember my former promise of being short in so large a matter wee may briefly consider the necessitie of continuing the Sabbath vnto all ages It is necessarie that a daye should be sanctified if wee remember that the Lord would haue Adam to sanctifie and keepe holie one seuerall day in the weeke by it selfe that by those holie meanes of Gods seruice whereof his soule did stand in neede as his bodie did of corporal food he might keepe himselfe in that perfect estate which he was placed in which he had also power to doe For though he was so glorious and excellent as he was and shined in all vertues of soule and bodie farre aboue the Sunne which he might haue possessed for euer yet so it was by Gods woÌ„derfull dispensation that there were notable meanes ordained for both without which they could not be and therefore as in respect of his bodie there was aboundance of pleasant fruit in the garden to eate of Gen. 2.9 so in regard of his soule there was the word of God euen the Commandements the perfect knowledge whereof he had the sacrament of his life alreadie receiued of God Gen. 1.26 and Coloss 3.10 compared together Gen. 2.9 and to bee continued by him the tree that was in the middest of the garden he was commanded to pray and giue thankes and there was the wonderfull excellent frame of the world to stirre him vp to these things So that as his bodily life â—ould not be preserued God ordayning it so without â—â—e vse of his creatures and therefore hee willed him to â—â—dresse the garden and keepe it in the sixe dayes Gen. 2.15 that it might yeeld those things vnto him So the life of God which was in him could not continue without those hoâ—y and spirituall meanes appointed for that purpose and â—herefore hee was commaunded to keepe holy the seuenth day verse .3 that in the more plentifull vse of all the meanes vpon that day he might both make a supply of that which could not be done on the other dayes and also thereby be continued in all strength to doe all other dueties the dayes following Now if Adam because hee might fall did stand in need of this day to preserue him from falling how much more we being so horribly fallen alreadie as wee bee doe stand in neede of it againe againe to bring our selues backe into that estate from whence we are fallen and as it were to recouer our first footing if it was needfull for Adam I say being nowe most perfect to haue a day allotted out vnto him by true sanctifying of which he might still abide in his perfection can we bee so froward to imagine that now it is not most needfull for vs being so
vnperfect that thereby wee might be brought vnto our first perfection againe Yes surely vnlesse we be too much louers of our selues and ouerweaned with the pride of our nature must wee beleeue that if the perfect image of God in Adam not lightly shadowed but drawen out with most liuely and orient colours by the finger of God himselfe could not continue in his first beautie except by the pure meanes of Gods worship as â—t were by the first colours it were now and then refreâ—hed or at the least wise kept in the same freshnes then â—hen this goodly Image is so fowly defaced with sinne that not so much as the first draught thereof doth appeare nay all the colours of it are by Sathan sullied with iniquitie or rather cleane put out haue we much more neede to sanctifie many daies by the word Sacraments and prayer c. that so the Image of the first man might be renued in vs Coloss 3.10 Ephes 4.24 in knowledge in righteousnes and in true holines after the Image of him that created him euen as the Lorde God himselfe doth make this the vse of the Sabbath saying Keepe yee my Sabbaths for it is a signe betweene me and you in your generations Exod. 31.13 that yee may know that I am the Lorde which doe sanctifie you calling it a signe that is an instruction or that which teacheth because by the obseruing of it they should be taught that it was the Lorde that created them and would sanctifie them and therefore he saith that hee would haue them obserue and keepe the Sabbaths that therby they might know that the Lord which made them would also sanctify them by those meanes and so by a new birth shape them into that Image whereinto hee had created them at the first Vnto which agreeth that which the Prophet Isayah speaketh in the 56. chapter where hee promiseth vnto the barren in stead of sonnes and daughters that this shall bring them a better and more lasting name then they if they will in true knowledge of his will and holines of life serue him as hee requireth of them in his couenant and that they might doe so will diligently keepe the Sabbaths Esay 56.4 saying Thus saith the Lord vnto the Eunuches that keepe my Sabbath and chuse the thing that pleaseth me and take holde of my couenant euen vnto them will I giue within my house and within my walles a place and a name better then of the sonnes and of the daughters and I will giue them an euerlasting name that shall not be put out In which words we see he requireth this of them if they would enioy the promise that they should serue him in knowledg in holines according to his couenant and therfore that they would keepe the Sabbaths whereby the Lorde himselfe would giue vnto them that which he also promiseth in his couenant eueÌ„ that knowledge and holines which hee requireth and according 〈◊〉 which they were first created whereby they might â—nioy all other promised blessings Thus then we ought to bee so farre from the brutish minde of a great many who minding nothing but their backe and their belly know no vse of the Sabbath sauing â—hat they see it is thus commanded by authoritie and â—hus publikely obserued as that wee should acknowâ—edge it to be the singular mercy of God towards vs in Christ Iesus that hee hath giuen vs his Sabbaths giuen them to vs I say who when wee were plunged in the bottomlesse pit of all miserie and there pressed downe with the weight of our owne sins had no meanes to be raysed out of it againe as from the dead sauing his holy word and blessed Sacraments in which he offereth vnto vs assuredly Christ Iesus to bee our Sauiour and redeemer hath together with them giuen vs his Sabbaths that vpon them we being so fully and altogether occupied in â—hese meanes as we should be and as we can not bee in â—he other daies because of our callings might through the blessing of God be made partakers of him who was made of God the father for vs wisedome righteousnes 1. Cor. 1.30 holines and redemption and so be saued by him And indeede what would become of vs If there were no Sabbath Gods worship would be altogether neglected if wee had not the Sabbaths For that I might not speak of the wicked who vpon the sixe dayes seldome or neuer pray neuer reade the worde neuer giue themselues to any good meditation or conference of the Scriptures as the things not appertaining to those dayes but are wholly possessed and caried away with the profits and pleasures of this worlde as it were with a streame yet through Gods mercifull ordinance are driuen to heare vpon the â—abbath and doe that which otherwise they would not whereby happily some good is wrought in them or else are left more without excuse before Gods iudgement seate to their iust condemnation That I might not speak of these wee may pitifully behold the children of God themselues many times neglecting the publike and priuate exercises of religion euen of the word and prayer in the weeke dayes being partly distracted in their callings for want of heauenly wisedome to diuide out their times and partly hindered by that vntowardnes and vnaptnes that is in their nature to all goodnes and partly by a carelesse forgetfulnes the world thrusting it out of their minds the diuell stealing it away wherby they do not so grow in the graces of God as they might therefore they are to too vnthankfull if they doe not acknowledge with thankes this vnspeakable benefite of the Sabbath in which God hath commanded them for their good to supply their former wants to make vp the breaches as it were of the other dayes and to build vp the decayes of them and to doe that wholly which before they did but in part and to doe that an whole day which before they did but by peeces and to doe nothing but that which before they ioyned with other thinges that so they might come to that happines which GOD would haue them to the which otherwise they could not come For lamentable experience in themselues doth teach them that though they obserue the Sabbath neuer so diligently according to Gods good commandement yet by reason of sinnes which is so bred in the bones that it will not out in the flesh they finde themselues failing in many dueties to God and men very vnto ward many times to those that they doe and so corrupting them falling into many sinnes prone vnto a great many moe and so hardly with great striuing to keepe an eeuen course of life that in their consciences they doe assuredly subscribe vnto this truth that if there were no Sabbath at all they were most miserable and should become like vnto the rest of the world And so let vs conclude this matter confessing and acknowledging vpon the premisses with all the Church of
wisedome in our calling and so we shall be deliuered from that necessitie of working many times which otherwise we doe voluntarily pull vpon our selues Thus wee may conclude this point that seeing the Lord of his great liberalitie euen vpon that day wherein hee requireth our rest most precisely hath not cast vs into that bondage that we should doe nothing at all but hath left vs that freedome that in needfull things we may labour it standeth vs in hand so much the more carefully to looke to our selues that wee be sure the things we go about could not haue bin done before not deferred any longer and therefore were necessary to be done at that time which when wee bee throughly persuaded of by Gods word then may wee in faith and a good conscience take them in hand knowing that the Lord exempteth vs as it were at that presēt from the generall lawe of resting and by some speciall occasion calleth vs to worke and therefore wee doe it as vnto him Works of necessitie vpon the Lords day must not be done for gaine but of mercy and pitie In which consideration wee ought not to take any thing for our worldly labours vpon the Sabbath and we should not make a gaine of our trauaile vpon that day if necessitie driue vs vnto it for we do it not as a worke of our calling from the which wee must cease nor as that by the which wee get our liuing with which wee must not meddle but only because some of the creatures doe stand in neede of our helpe for whose preseruation the day of rest is appointed and therefore in pitie and compassion vnto them we yeelde them our labour and doe it as a deed of mercy and vnto the Lord. And therfore though that constitution of Gregorie the 9. Cent. 13. cap. 6. be not in all points sound when he saith Let men and cattell rest vpon the Lords day vnlesse vrgent necessitie compell them vel nisi gratis fiat or vnlesse it be done freely for the poore or for the Church because the free doing of a thing will not excuse it when there is no necessitie or when it is not a worke proper vnto this day yet it seemeth that herein he aymed at the truth when he requires that that which is done should not be for gaine but of loue to the poore and to the Church of God and therefore freely And this is that indeed which commonly men do pretend when they are charged with their needlesse trauailings that it was a good deed to help such a one in miserie and it did lye vpon his vndoing and hee could not but doe it for very pitie and a great deale more they can say for themselues Therefore let it appeare by their doings that nothing mooued them but pitie and that of very conscience to relieue the necessity of others thy were mooued vnto it by not onely not receiuing but not looking for any reward of men no more then you doe of the almes which you giue and for visiting the sicke and imprisoned that so it may be counted as an holy worke indeed when you doe it not respecting your owne profite in it but onely the good of others Therefore let the Phisition or chirurgian and such as attend vpon the sicke or are any wayes imployed about him take nothing for their paines vpon the Sabbath but let them doe it freely that it may be a gift and not accounted as a work of their calling but a deede of loue and the apothecarie though he receiue money for his stuffe yet let his labour be free The like must be vnderstoode of all other works of necessitie And therefore if the lawyer counsellor or sergeant will needs trauaile then about his clients cause let him doe it onely for Gods sake and not bee occupied about it as a worldly thing and a matter of gaine for that is proper to the sixe daies in the which God would haue them in the sweat of their face to eate their bread Obiection But if they say it may be the men with and for whom we deale stand in no such need of our liberalitie nay they would thinke scorne of it and they may better giue vs a pound then wee them a penny Answer then yet at least wise dedicate it to the poore and taking it with the one hand giue it with the other that you may haue the testimony of a good conscience the spirite of God bearing you witnes that your worke was onely for the Lorde as this day is appointed out wholly for his seruice and that no priuate commoditie of your owne mooued you vnto it for the Lord hath giuen you the sixe dayes to make prouision for yourselfe for otherwise we shall make no difference betwixt the sixe daies and the seuenth the works of the one and of the other if we shall in all of them alike be conuersant in the same things with the same minde and for the same ende and purpose Therefore that I might end this matter we doe see that excepting these cases of necessitie in which the Lord would haue vs thus cheerefully to be occupied as about the works of mercy and his seruice onely from whence no gaine is to be looked for 1. Tim. 6.6 though godlines indeed be great gaine and he that hath pitie vpon the poore lendeth vnto the Lorde and looke what he layeth out Prou. 19.17 it shall be repayed him wee are bound most straitly in this commandement to rest and that the Lord looketh for a rare and singular kinde of rest euen such a one as wee haue heard out of his worde and that hee will not dispence with vs in any wise but as it hath beene shewed and therefore that wee ought to haue a principall respect and regard vnto it as to the thing that doth most neerely concerne vs. And in this one point though I am not ignorant that I haue a great cloud of aduersaries against me who are otherwise minded and cannot be thus persuaded as indeed many things in this commandement are greatly controuersied yea among the learned as in any one that I know yet I desire them in the feare of God that as they will obserue the rule of the Apostle Iames 1.19 who would haue vs swift to heare slowe to speake and slow to wrath they would indifferently and as it were in an eeuen ballance weigh such things at haue been alreadie alledged for the proofe of it before they begin to giue out their censures against it Obiection If we be thus straitly bound to rest we are still in as great bondage as the Iewes were vnder the law Therefore whereas some men might hereupon gather that if the case be thus betwixt the Lorde and vs in the matter of the Sabbath and that the commandement of resting doth stand in such force and strength and bindeth vs so strongly as it doth then our estate is no better then the Iewes the same
teach vs that these are the meanes to sanctifie it by and that they are proper vnto the day Now though prayer be not here named yet we are to presume that neither the word nor sacraments were ministred withouth it seeing the fruite of both dependeth vpon the blessing of God which is obtained by prayer and seeing that in other places they are ioyned together And that the ministrie of the word is so vnseparably ioyned to the Sabbath and hath alwaies beene further appeareth by that which is most plainely in many words set downe in the 13. Acts 13.14 chapter of the same storie where it is thus written When Paul and Barnabas departed from Perga they came to Antiochia a citie of Pisidia and went into the Synagogue on the Sabbath day and sate downe 15. And after the lecture of the law and Prophets the rulers of the synagogue sent vnto them saying Ye men and brethren if yee haue any worde of exhortation for the people say on 16. Then Paul stood vp and beckened with the hande and sayd Men of Israell c. as followeth in that chapter to the 42. verse where againe it is written that when they were come out of the Synagogue of the Iewes the Gentiles besought that they would preach these wordes to them the next Sabbath day 44. And the next Sabbath day came almost the whole citie to heare the world of GOD which words doe sufficiently shew that it hath alwaies beene diligently obserued of the Church to sanctifie the Sabbath day in the publike reading and preaching of the word as in the most singular part of Gods seruice For Paul came and founde the Church alreadie met together vpon the Sabbath and reading the lawe and the Prophets and then was desired to preach and afterwards being desired to preach againe they came and heard him vpon the Sabbath And in the 15. chapter wee haue heard alreadie That Moses hath of old time Acts 15.21 in euery citie them that preach him seeing he is read euery Sabbath day in the Synagogues Besides that which is written of Paul in the 17. Chap 17.1.2.3 chapter that he comming to Thessalonica where was a Synagogue of the Iewes as his manner was went in vnto them and three Sabbath daies disputed with them by the scriptures opening and alledging that Christ must haue suffered and risen againe from the dead and this is Iesus Christ whom sayd he I preach vnto you But it were an endlesse labour though profitable in order to reckon vp all the seuerall places which shewe that these are the holy works of the Sabbath which the Lord requiteth all men to bee occupied in if they will sanctifie the day according to his commandement and as the practise of the Church giueth vs example And vpon these considerations it seemeth it was enacted in a councell held in Germanie vnder Charles the great for the maintaining of the publike preaching euery Lords day Concil Mogūt cap. 25. that Si forte Episcopus If the Bishop be not at home or be sicke or vpon any other vrgent cause be not able himselfe Nunquam tamen desit diebus Dominicis qui verbum Dei praedicet Yet let it bee so prouided that there neuer want one to preach the worde of God vnto the people on the Lords daies Phil. Melanct. in praecept 3. Master Melancthon reckoning vp many parts of sanctifying the Sabbath sayth Piè fungi ministerio where he makes this not onely one but the principall thing for a man well to discharge his ministerie in which answer he includeth the preaching of the word because a little before he sayth that the Prophets when they lament the desolation of the Sabbath they complaine Abolitum esse ministerium docendi That the ministerie of teaching was abolished and that the priests lips did not keepe knowledge But as themselues say they were dumme dogs and delighted in sleeping Bucer in Mat. 12.11 And Master Bucer in this argument writing of the practise of that Church wherein himselfe liued sayth Dominicis diebus in singulis Parochijs ad minimum duae si non tres habentur conciones Vpon the Lords dayes in euery parish there are two sermons at the least if not three Which also as it may be truely sayd of a great number of Churches in England for the space of these many yeares vnder the most happy raigne of her maiestie to the great glory of God her singular renowne and the saluation of many soules so in that respect we are to bow our knees vnto God day and night for the preseruation of her royal maiestie that it may be so by her meanes for euer as also that in those places where it is yet wanting it might be brought in in Gods most blessed time if our vnthankfulnes doe not hinder vs euen as that zealous and good King Iehosaphat could not doe all things in his time that he would for the reformation of the Church because the people then had not prepared their hearts to serue the GOD of their fathers 2. Chron. 20.33 Therefore to be short let vs looke vnto that which is in the chapter immediatly following Chap. 18.4 That Paul abiding at Corinth disputed in the Synagogue euery Sabbath day and exhorted the Iewes and the Grecians Here the holy Ghost witnesseth of him that hee did openly teach the scriptures euery Sabbath day and in the forenamed place that it was his manner so to doe then it must needs be the custome of the Church to come to the publike ministrie of the word vpon those dayes Al men ought to resort to those places where the word is preached and it must be a common manner with them which is spoken to this end that we might not be of that brutish mind that some are of that know no other thing to do vpon the Sabbath but to rest and take their ease and therfore lye many times at home sleeping most prophanely and so their oxe and their asse in ceasing from their worke keepe as good a Sabbath as they neither to be so ignorant as others are who content thēselues with their owne priuate readings at home or with the bare reading of the word in the Church neglecting the preaching of it not labouring to procure it to themselues nor repairing to those places in the meane season where it is though it be the chiefest part of Gods seruice and therefore the most especiall meanes whereby the Sabbath is sanctified and without the which all other things in the seruice of God are lesse accepted of God and more vnprofitable to our owne selues Therefore how many places of scripture haue wee seene before commanding vs so straightly to sanctifie the Sabbath so many are there binding all men of what estate and cōdition soeuer to listen after the preaching of the word and to be at it euery Sabbath if they haue any care to discharge themselues of that obedience vnto God which he
vpon the holy Sabbath we must not doe our owne will nor doe our owne waies nor seeke our owne will for thus many wordes there hee vseth but consecrate it as glorious vnto the Lord Esay 58.13 Loe say they he requireth this on the Sabbath that we should rest from doing our own will and this alone which ought to bee perpetuall not restrayned to any certaine day and therefore the Sabbath that he speaketh of is of this nature and of none other And of this iudgement there are too many in the world not onely those who vnder this colour doe abolish this day as the Familists and other prophane men but also those who retaining the day make this the principall thing in it to rest from sinne which I take to bee generall to the whole lawe and common to all dayes and therefore they doe restraine these words No worke Thy worke Any seruile worke vnto sinne and make it almost proper vnto that at leastwise principally to include it and therefore vnder that pretence take more libertie to themselues vpon this day then they should so that they rest from sinne And of this minde are not onely the Schoolemen but also so many newe and olde writers that I need not to name any from whom with all humilitie reseruing their due praise to themselues let mee a while with your fauours differ in iudgement without all suspition of singularitie till you heare what I can say to the contrarie Vnto this therefore wee doe first of all answere Answer that the Prophet Moses doth oftentimes speake of a set day and the seuenth day is oftentimes repeated and he standeth vpon a day and therefore if Esay bee otherwise taken he is against Moses one Prophet against another which cannot bee and thus by the authoritie of Moses in those daies his mouth might soone haue been stopped Secondarily To râ—st from sinne is the fruite of the true keeping holie of the Sabbath we say that the true meaning of the Prophet in that place is to teach the right manner of sanctifying the Sabbath indeede and therefore he correcteth that abuse which was among them by name that they straightly obseruing the outward rests had not that care of the fruitfull vse of Gods worship which they should haue had but either altogether neglected it or did it but in Ceremonie Therefore he telleth them that all their resting was to no purpose if they did not so spend that time in the holy seruice of God as that thereby they might be made afterward more fit to rest from sinne and to doe Gods will and so doth giue them to vnderstand that theÌ„ they had sanctified the Sabbath indeed when as thereby they were more furthered in the spirituall rest not altogether taking away the Sabbath day but shewing what fruit shuld come therof without the which the other was but an outward and bare and vnprofitable Ceremonie Whereunto agreeth Master Caluin Cal. in Exod. 20.8 Legitimus Sabbati vsus The right vse of the Sabbath must be referred to our sanctification and the deniall of our selues He doth not say that this is all in all but that we must make this good vse of the day to profite thereby in mortification and that must the fruite of the worship of God therein And that this is the proper meaning and naturall sense of the place further appeareth by that which goeth before in the same chapter Esay 58.5.6 Is it such a fast that I haue choâ—â—â—n that a man should afflict his soule for a day As also it is of keeping the day of fast and to bowe downe his head as a bulrush and to lye downe in sacke cloth and ashes wilt thou call this a fasting or an acceptable day vnto the Lord Is not this the fast that I haue chosen to loose the bands of wickednesse to take off the heauie burdens and to let the oppressed goe free and that ye breake euery yoake Is it not to deale thy bread to the hungry that thou bring the poore that wander into thy house When thou seest the naked that thou couer him and hide not thy selfe from thine owne flesh In all which words it cannot be the meaning of the Prophet to take away the outward abstinence froÌ„ the creatures of God in the day of fasting which was commanded in the law and the Prophets and warranted by our Sauiour Christ afterward in the Gospel according to the nature of it but to shew that though they did fast neuer so much so that their bodies were brought lowe thereby and made weake like a bulrush yet that their hearts were haughtie and proude stil hard and cruell to their brethren and were not thereby humbled in their soules before God and men and did not shewe their humiliation according as they did outwardly professe it by the ceremonie of fasting did not shewe it I say by the deedes of loue vnto men that all their fasting was not regarded of the Lord neither was it acceptable vnto him So that in both the places he speaketh incomparison as in many other places of the scriptures giuing vs to vnderstand assuredly that neither the ceremonie of fasting was allowed of God though commanded by him vnles that afterwards by the fruites of true humilitie they did shew that they had vsed it in trueth neither the precise obseruing of the Rest vpon the Sabbath was pleasing in his eyes though necessarilie required by him vnles by the power that they got therby against sinne to rest from it they did declare that by the religious vse of Gods holie seruice they had sanctified it aright so that he doth not forbid the one to establish the other but sheweth that it is in vaine and to no purpose when it is secured from that end for which it was ordained and bringeth not foorth that fruite which it would doe if it were rightly vsed As we may see the spirit of God speaking thus And it must be the fruit of all true religioÌ„ Iam. 1.27 Pure religioÌ„ and vndefiled euen before God the father is this to visite the fatherlesse and widows in their aduersitie and to keep himselfe vnspotted of the world Where his purpose is not to exclude all the parts of Gods seruice as though no religion consisted in the hearing of Gods word receiuing the Sacraments and praying and as though if a man did â—eade an outward ciuill life so that he could not be openly charged with any sinne among men but were pitifull to the poore then it made no matter of what religion hee were for this was all in all but he speaketh against the hypocrisie of such as making a great shewe of religion and carrying the name of professors there appeared no fruites of true religion in their liues and conuersations assuring them that all their religion was in vaine more in shewe then in trueth vnlesse these fruites did followe vpon it as appeared by the verse immediatly going before If
most expedient for vs. Moreouer Take heede that we bring not a necessitie vpō our selues which God layeth not on vs. when we doe vnderstand that such things are necessarie which wee goe about and they bee so in truth for they cannot be deferred herein lyeth not the whole matter for it may bee that they might well haue been done before and so are not simplie necessarie but in respect namely of our carelesnes and slothfulnes who did not foresee and prouide for it accordingly as wee might haue done and thus euery thing that might bee done vpon the sixe dayes shal be made necessarie for the seuenth But this necessitie because wee doe wilfullie bring it vpon our selues and the Lord is not the authour of it who must be the iudge of it it will not carrie out the credit of our dooings neither will it bee a sufficient plea for vs before the Lord who to meete with all such vaine pretences at the first willeth vs to remember the sabbath before hand and to remember it to this ende that nothing might let vs from keeping it holy and therefore so to dispose of our busines aforehand that nothing doe hinder vs from resting vpon it For certainely if men doe still remember how many dayes to the sabbath and that when it comes it must needes be a day of rest if they had any care to keepe it they would not entangle themselues with more busines then the time would permit that they might not worke vpon the sabbath vnder the colour of necessitie because something is not done which they haue wilfullie taken vpon them more then they ought to doe And hereunto it seemeth they had respect in the councell Concil Matiscon 1. cap. 1. where it was thus decreed Nemo sibi talem necessitatem imponat Let no man impose vpon him such a necessitie that may compell him to yoke his oxen where they speake of a necessitie that a man through his owne defaulte brings vpon himselfe 1 An example thereof As for example that I may speake vnto the capacitie of the rudest if any artificer shoulde promise so much worke to be made readie against such a day which now he seeth cannot bee done vnlesse he and his seruants doe worke vpon the Sabbath should therevpon ignorantly deceiue himselfe and say surely this must needs be done and I cannot put it off beyond such a time without great losse and therefore taketh courage to himselfe and worketh some part of that day this will not excuse him for the Lord that willeth him to rest vpon that day commandeth him also to remember the day long before that when it comes he might rest vpon it But men doe wilfully flatter themselues in their sinnes and are glad when they can smooth out their matters and put this glasse vpon thē that they could not be deferred though it be not so indeed And therefore when the Lords day is the furthest time to the which they may safely deferre their busines but yet might doe them before will carelesly let passe all the dayes of the weeke vnregarded and then suddenly because there is no more time remaining put them in practise vpon that day going themselues to this towne to speake with such a partie and sending out their seruants to other places about other things and yet will not be perswaded forsooth but that all is well and that they haue very great reason for their doings for this is that which they will stand to iustifie they can proue it before all men that the thing was merueilous necessarie for it could not be deferred but in the meane season they wil conceale that from you which marres al againe which their owne conscience tels a great many and a wise man may easily espie it in the rest that they haue carelesly pretermitted the oportunitie of doing it at another time when it might haue bin as well or more conueniently done And that I might not be tedious in so plaine a matter though my purpose bee to speake most profitably and therefore tarrie in it the longer I will shewe you the like in a case that I haue had experience of my selfe 2 Another example when I did once dealt with one for labouring vpon the Sabbath namely for washing hempe out of the water in which it had been layd a rotting the partie answered me that it could tarrie no longer but must needs then be drawne out otherwise all should be lost which whether it be so or no I leaue it to bee iudged of others for I confesse I haue no great skill that way my selfe yet by further speech finding that they know how many dayes it must lye in the water I sayd vnto him that they might haue preuented it if they would haue remembred the Sabbath and therefore to haue counted their dayes and put the hempe into the water that they might haue drawne it out againe one or two dayes before or after the Sabbath So then the trueth is that many times such things must be done of necessitie and they are come to that passe that wee cannot auoyde it but then we must doe it with an heauie heart and sorrowfull mind lamenting our former negligence that did not foresee it and bewayling our carelesnes that we did not prouide for it praying to God to forgiue vs our sinne which though it be not wilful and of presumption yet proceedeth of ignorance and want of care at least to remember neither can it bee excused Therefore when a man is to appeare at Westminster Hall in the Terme 3 Another example or hath another such like busines and the day of his appearance be vpon the Munday or Tuesday he must not therefore presume to trauaile vpon the Lords day which is a day of rest because he can say it is necessarie that I should be there against such a time for the Lord in giuing this commandemēt hath in wisdome prefixed this word remember before it and Moses in repeating the Law Deut. 5. Dot not forget it but faithfully keepes it saying obserue or marke it that from hence wee might learne so to dispose of all iourneyes and trauailes that somewhere we might obserue and keepe a sabbath or day of rest If we say we had forgotten it and the time stole vpon vs before we were aware wee must vnderstand that all this is nothing but vaine fig leaues which will not couer our nakednes from the eyes of him that seeth al things before whom ignorance wil not excuse when hee hath in his word taught vs what to doe much lesse will careles forgetfulnes preuaile when hee hath commanded vs to remember it Let vs therefore in good earnest cast away all the cloakes of sin and let vs not willingly be seduced for that onely the Lorde iudgeth to bee necessarie at this time which by no heedful remembrance or marking 4 Another example we could haue done before howsoeuer in the vanitie of our owne
men to rest from such workes and pleasures as wee haue seene We must rest also from speaking and hearing of worldly matters but also from speaking and talking of them seeing his purpose is not onely to restraine the hand and the foote but the lippes and tongue also because they hinder our selues and others from keeping holy the day as well as any thing else For vnlesse we will restraine and shorten this commandement more then all the other why should not idle words bee forbidden here as well as in all the rest And seeing in the first both Atheisme prophane speeches are forbidden it is a sin against the second cōmandement to name false gods vs well as to worship them Psal 16.4 and in the third the name of God is dishonoured by our vngodly conuersation and by our vaine and false othes why should not the lawe of the Sabbath bee as large in forbidding long communication and large discourses about worldly busines and pleasures as well as the things themselues especially when wee see the same equitie and proportion in the lawes of the second table also In which not only murder is forbidden but all rayling words Math. 5.22 proud and scornefull speeches and that lawe which forbiddeth adulterie Ephes 4.29 ◠3 sayth that no filthy communication must proceed out of your mouthes therefore seeing the other commandements are giuen to frame the whole body of man and euery part of it vnto obedience why should it not be presumed of the commandement of the Sabbath also that it ordereth our words as well as our works especially seeing the one is more disordered then the other and they which can rule their hands and their feet cannot so well gouerne their tongues of which trueth seem it neuer so new and strange vnto vs though no truth indeede be new we shall so much the rather be persuaded if we consider that much talke about worldly matters doth as well hinder the sanctification of the day as much worke and so much the more because wee may worke with our selues alone yet cannot talke but with others and so doe hinder both our selues and them For our mindes cannot bee wholly set vpon the worship of God as they should and at the same time bee speaking of and listning vnto the affaires of this life euen of our commodities profites and pleasures Besides that the Lord would haue our mouthes and eares otherwise occupied vpon this day as well as our handes and feete as shall more fully appeare hereafter So that vpon this day men must cease from making of bargaines and broaking of matters from talking about their marchandise trades from questioning and debating of things about their cattel corne and white meate and generally from all worldly matters incident to our calling and then we must speake with new tongues as it were and put newe words into our mouthes as well as new works into our hands that it may appeare vnto all men which beholde vs that it is a day of rest indeede when wee thus rest in whole not in part and that it is a new day differing from the other sixe when we are so altogether made new and as it were differ from that which we were before both in worde and deede And therefore we must be farre from the practise of a great many who make this the onely day of reckoning with their seruants and of accounts with their labourers and chapmen and bestow it for the most part in hearing what hath been done the weeke before and prescribing what should be done the weeke following Much lesse should we draw neere the practise of such who as they know no end of their pleasures so they can neuer make an end of talking and hearing of them so ouerfilled are they with them that out of the aboundance of their hearts their mouthes must needes speake and as they haue many fruitles discourses abuot their hawking and hunting at home in their houses before and after it besides that which they haue abroad in their fields when they are in the game so that there is more time and words mispent afterwards about it then was well spent before in it euen so they make all daies alike and looke how farre their hawkes are from their fists and their dogges from their heeles vpon that day so farre are the vnprofitable and endlesse tales concerning the same from their mouthes and cares and a little lesse because when necessitie driueth them to leaue the one because they are at their meate such like yet they cannot giue ouer the other but pursue it to the vttermost euen to the disturbance of others and filling their heads so full of vanitie as their own are besides their owne sinne in abusing of the time and the dishonor of Gods name in breaking of the Sabbath And now if vnto all this which hath been spoken you will giue me leaue to adde but one thing more you shall see how absolute and perfect this lawe is euen like vnto the lawgiuer himselfe who as he is a spirit so will bee worshipped in spirit and trueth in all the seuerall parts of his worship which he requireth in euery one of his commandements For this is that which was deliuered vnto vs in the first entrance into the Commandements namely that the whole lawe of God was giuen vnto whole man and as the Lord God created him both in soule and bodie redeemed him by Christ Iesus sanctifieth and preserueth here and is purposed elsewhere to glorifie him in both for euer so he hath set him down that forme of obedience whereby in both he might bee reformed to that image according to the which hee was first created in righteousnes and true holines and therefore in this commandement doth shew vs And from hauing our minds occupied about the same what in bodie and soule wee should keepe vs from euen that we must rest from hauing our mindes occupied about all those things which are not lawfull to be done vpon that day and that we must not only lay our worldly busines out of our hands but put them out of our heads so that we may not spend our time in studying about the workes of our calling nor beate our heads about thē laying platformes as it were for the weeke following and so haue our heads fully fraught with thē but wee must haue our vnderstanding and affections cleane emptie voyd of them that there may be roome for such heauenly meditations to dwell in vs as the Lord would haue vs to be filled with them Caluin in Gen. 2.3 Master Caluin expounding these words The Lord blessed the seuenth day sayth this blessing is nothing els but a solemne consecration Qua sibi Deus studia occupationes asserit die septimo whereby the Lord doth chalenge to himselfe vpon the seuenth day all our studies and labours and therefore wee must not be such grosse hypocrites as to imagine that if
we haue washed our hands clean from the workes of our calling so that none of them do cleaue to our fingers that this were an acceptable obedience vnto God when in the meane season our mindes are as worldly as euer they were and our thoughts bee as fresh vpon them and our affections are raysed vp to as great delight in them as though wee were in the middest of them But as the whole lawe is spirituall so this commandement hath a spirituall trueth in it and contenteth not it selfe with an outward obedience but requireth the inward truth of the heart that as we make a shew of resting from earthly things so we should doe it indeede without the which the other is but a fruitlesse and idle ceremonie For seeing this is the very end of putting our selues apart from all worldly busines that our mindes might not be entangled with them which because they must needes be so long as wee are dealing about them such is our nature that we cannot doe things and haue no feeling of them as though we were a sleepe or in a traunce therefore doe we dispatch our hands of them that our mindes might not bee disturbed by them Seeing then this is the principall ende that wee aime at to vnburden our mindes of these earthly cares that we might bee more quicke and free in Gods worship wee must especially labour for it and not stay in these other which though they be great in themselues yet are they but helpes and furtherances vnto this in so much that if on the Sabbath we leaue all our worke at home and come neuer so farre from it to the Church yet if our mindes be working as it were because they are occupied about it and wee would bee working if wee might and if we might not be knowne and if wee might not be punished or blamed and our mindes haue carried vs this way that wee would gladly haue stollen a working cunningly as wee say if wee might not haue been spied all that we doe is but meere hypocrisie so farre are we from the true obedience of this commandement And this wee haue seene sufficiently proued heretofore that we therefore rest from all worldly things Vt paratiores promptiores ad cultum diuinum as sayth S. Augustine in that excellent sermon of his That we might be more readie fit for Gods seruice Agust de tēp serm 251. when there is nothing to encomber vs and wee leaue at that time terrenam sollicitudinem the care of earthly things that wee might the more easily attend vpon the word of God which we cannot if still our mindes haue these burthens vpon them and be not released from worldly thoughts which presse them downe from being lifted vp vnto that heauenly life Master Caluin in his Sermons vpon Deut. giueth this reason why Christians should not goe to lawe vpon the Sabbath Caluin vpon Deut. 5. Ser. 39. Because vpon that day euery man ought to withdraw himselfe to Godward to minde his works that we may all of vs be prouoked to serue and honour him And afterwards addeth Common meetings are made that mē might heare the common doctrine of saluation and it is good reason that on the Sabbath day all other cares and thoughts should be layd aside And in another Sermon he sayth For we must rest Idem serm 34. and how rest forsooth wee must abide still and quiet our thought must not stirre to wander and deuise this and that Gualt in Act 13. Homil 88. For as Master Gualter sayth God doth therfore call the Sabbath his day that wee might knowe when that day is Ab omnibus alijs curis studijs abstinendum est that wee ought to abstaine from all other cares and dueties According vnto which exquisite rule if we doe measure out the obedience of all men we shall easily see how short they are of that perfect righteousnes which is here required and that many shall bee euen then found breakers of this commandement when they did most of all presume of the keeping of it and were puffed vp with a speciall pride for it For let vs graunt it vnto them which it may bee is true that they haue borne themselues in an euen and ciuill course not breaking out into any open contempt or wilfull and grosse breach of this Commandement yet if they will call themselues before Gods iudgement seate they shall find that many of these times they had a good desire to worke and would faine haue been at it if they might haue been couered and as wee say their fingers did tickle at it which as it hath been true at other times so most of all when as wee imagined that we might haue gained something if we would haue wrought and our ceasing from it was something vnprofitable vnto vs as in the time of any common Fayres or in the dayes of haruest of whom the Prophet Amos iustly complaineth speaking in their person Amos. 8.5 When will this new moone be gone that we may sell corne and the Sabbath that we may set forth wheate But if we iudge this doctrine too seuere and we cannot yeeld vnto it let vs compare this Commandement with the other which bee of the like nature with it and it may be they will perswade vs and leade vs into the trueth of it In the second Commandement we know that not only the making and worshipping of Images is forbidden but also to set vp an Idoll in our heart and to wish that we had it and to bee desirous to returne vnto Poperie liking of those times better then of this time of the Gospell and to be gaping after the Masse so that we are readie to imbrace it if it were thrust vpon vs againe and we could be very well contented with it so that we want but the oportunitie to furnish a Masse So in this not onely the bodily labour is forbidden which the lawes of men may prouide for but also the cogitations and desires of the minde towards them which none is able to meete with but the Lord that this law might bee like vnto himselfe And seeing that as our Sauiour Christ expoundeth the law he that is angrie with his brother vnadauisedly is guiltie of the law of murther Matth. 5.22 vers 28. And whosoeuer looketh on a woman to lust after her hath committed adulterie alreadie with her in his hearte why should we not say that hee that looketh on his busines with a mind desirous to bee occupied about them hath broken the commaundement of resting alreadie in his heart vnlesse he will make the one vnlike the other and to bee as it were of another broode For is not this that dignitie and preferment which wee giue to all the whole lawe of God aboue all the lawes of men that as they doe behold but the words and works of men therefore their lawes can forbid and punish sinne but when it thus breaketh out bewrayeth
Psal 147. Sing vnto the Lord with praise Et. 147.7 sing vpon the harpe vnto our God which couereth the heauen with clowdes and prepareth raine for the earth and maketh the grasse to grow vpon the mountaines which giueth to beasts their food and to the young rauens that cry The whole Psalme is a Psalm of praise vnto God for that he watcheth ouer his Church by his especiall prouidence to doe it good and declareth the same to if and to none other by his word And therefore sayth that the Lord will helpe it by his infinit wisedome when it is confounded in it selfe and knowes not what to doe and by his omnipotent power will deliuer it when it is most weake in it selfe which he proueth in these verses that wee haue seene by the wise and mercifull prouidence of God ouer his creatures as if hee had sayd God dealeth well with the creatures made for men much more will be doe good to his Church whereof he hath the greatest care He dooth good to the insensible creatures for when the earth is dried vp in the heate of Summer and gapeth as it were for extreame thirst and the toppes of the mountaines are parched and euery thing seemes withered by the rootes the Lord heareth as it were the cry of the earth prepareth raine and watereth the hilles and so changeth their hewe and maketh them greene and fresh againe then much more will he renewe the face of his Church and make it beautifull though it was deformed and fullied with extreame miserie and calamitie before Nay the Lord feedeth the beasts when they are pinched with hunger and crye for meate euen the young rauens that cry in their nests and must needes famish there if the Lord did not moue the heart of the olde one to finde out meate and bring it to them If he doe so much for them how much more shal his eares bee open to the prayers of men calling vpon him in the name of Christ Iesus according to his promise Ioh. 14.13 that whatsoeuer we aske of him in the name of his son according to his will he will grant it vnto vs. And this is part of that heauenly sermon which our Sauiour Christ maketh vnto the people in the mountaine as it is recorded by the Euangelist S. Matthew where he dehorteth them from too much carefull seeking after the things of this life by the serious meditation vpon Gods prouidence ouer them which that he might perswade them of he sheweth it them by experience in those creatures of God that were common before their eyes Matth. 6.25 Therefore I say vnto you be not carefull for your life what ye shall eate or what ye shall drinke nor for your bodie what you shall put on Is not the life more worth thē meate and the bodie then rayment 26. Behold the fowles of the heauen for they sowe not neither reape nor carrie into the barnes yet your heauenly father feedeth them Are you not much better then they 28. And why care ye for rayment Learne how the lillies of the field doe grow they labour not neither spinne 29. Yet I say vnto you that euen Salomon in all his glorie was not arayed like one of these 30. Wherefore if God so clothe the grasse of the field which is to day and to morrowe cast into the ouen shall he not doe much more vnto you O ye of little faith 31. Therefore take no thought saying what shall wee eate or what shall we drinke or wherewith shall we be clothed 32. For your heauenly father knoweth that ye haue neede of all these things 33. But seeke ye first the kingdome of God and his righteousnes and all these things shall be ministred vnto you In all which words we see how he draweth his exhortation from the creatures to teach vs that we should not bee idle and vnprofitable beholders of them but as the Lord doth most cleerely manifest himselfe vnto vs in them so wee besides the present vse of them shall open our eyes to behold that which the Lord dooth offer vnto vs by them For this cause the Lord himself after he had made the whole world in sixe dayes and rested the seuenth that by his owne example he might stirre vp mankinde to meditate vpon that wonderfull great frame and euery thing in it that he might giue the glorie vnto God that was due to him for it and serue him carefully that had so wonderfully prouided euery thing for him But I knowe not how it hath come to passe through the great corruption and blindnes that is within vs that in these things wee doe not seeke after God Act. 17.27 though by them we might haue groped after him and found him Nay a great many are like vnto the oxe and the asse who haue the vse of Gods creatures and are filled with them eating and drinking and taking their case yet neuer lift vp their mindes vnto him that sends them to that end that thereby they might inquire after him who is the author of them But contenting themselues with thar profit and pleasure they haue in them are so drowned and ouerwhelmed therewith that whereas they should be guides to direct them more surely to the Lord and glasses to them to see him more cleerely they thereby are either turned out of the way and go further from him or make them vailes before their eyes looking onely vnto them and not vnto the Lord that is in them For wee shall see men that are musing vpon their cattell and vpon their ground the whole day to be so earthly minded that they will altogether sticke fast in them and be as it were fettered vnto them so that they are not able to lift vp their mindes to any heauenly meditation from them but like beasts are still groueling vpon the earth and haue their mindes either wicked and prophane or vaine and foolish And such shall be their communication of them either finding fault at the workes of the Lord or scoffing at them or fondly iangling about them or after a meere worldly manner speaking of them which plainly sheweth how barren they are within of any profit they reape by them And if it be not so what is the meaning of these and such like speeches that are so rife in the mouthes of men Here is a deare yeare it is an hard winter this is a sore frost here is a great drought this raine is like to make a floud c. because I will not so much as name the irreligious speeches of the Atheists which when they haue vnaduisedly cast forth then they can say no more Whereas they should in these things see the iudgements of God against sinne that they might bee drawne to repentance euen as in the rest of his dealings they should behold his mercies that they might bee encouraged to serue him and so speake of them that they might make these things knowne vnto others The meditation of
Gods workes will teach vs to profit by al things and in all estates Therefore if men will needes ouerlooke their grounds vpon the Lords daye as sometimes they must and bee dealing with their cattell talking about them let their cogitation and speeches tend to this ende and then in so dooing they may sanctifie a part of the daye otherwise they shall be as merely worldly vpon that daye as in any other of the sixe And in deed if we would thus bend our mindes and pray to God for his spirite and vse to doe it we should neuer want matter of profit to our selues and others in what estate and condition soeuer wee were about whatsoeuer wee had to deale either in the day or in the night at home or abroade alone by our selues or with others for thus in a meane estate of life whereas the wicked doe complaine and are not satisfied but enuie them that are aboue thē we might behold the goodnes of God towards vs prouiding so wel for vs according to the desire of the wise man Prou. 30.8 Giue me not pouertie or riches feed me with foode conuenient for mee 9. Least I bee full and denye thee and say who is the Lord Or least I bee poore and steale and take the name of my God in vaine If wee bee vnder the crosse either pouertie sicknes or any other distresse whereas the men of this world doe repine and grudge let vs vnderstand the wise dealing of our father towards vs Who by this meanes Rom. 8.29.17 maketh vs like vnto the image of his sonne that wee suffering with him might also be glorified with him If the Lord hath blessed vs with the aboundance of all things though the greater sort be puffed vp thereby and by abusing of them doe forget God let vs thereby bee humbled and vsing them well not haue our mindes set too much vpon them and know whiles we are here in the body we are absent from the Lorde and that this is but an earthly tabernacle which must be destroyed looking for an house not made with hands eternall in the heauens If then there bee so many good things here below what is the happines prepared aboue If so great contentation vpon earth what is the fulnes of ioye in heauen And not onely thus but whither soeuer we doe turne our eyes we shal haue matter not onelie to keepe vs from idlenes but to prouoke vs to all profitablenes For when the sunne ariseth how might it tell vs of the comforte of the sunne of righteousnes arising in our hearts How might the spring of the yeare put vs in minde of our regeneration and new birth What would the darkenes of the night teach vs but the horror and feare of ignorance where there is not Gods worde Would not our meate leade vs to the spirituall foode of our soules And our apparell to the righteousnes of Christ Iesus that being clothed therewith wee might bee comely before God and men and not ashamed And to be short if we were not beastes and no men might not our sleepe forewarne vs of death our bedde of the graue our rising againe in the morning of the day of our resurrection Thus al the creatures should lift vs vp to the creator and thus to be occupyed about them are the very works of the Sabbath indeede Thus if we did see or heare any of the iudgements of God vpon our selues or others wee should thinke and speake of them with humilitie and feare of any of his benefites with great ioy and comfort whereas now men for the most part doe neither the one nor the other And though I know very wel that the proper place to speak of these things is in the third cōmandement where the Lord willeth vs in al our thoughtes wordes deeds to seeke and set forth his glorie and therefore so alwaies to deale with his creatures that his most glorious name might appeare thereby For he is the creator of all things and this is his name yet to doe them vpon the Sabbath is the very worke of that day in which we should vse all the meanes that might make the publike ministery most profitable vnto vs and either drawe vs nearer vnto God or make vs more fitte to doe dueties to our brethren Therefore let vs set our hand to this trueth confessing that it is our bounden dutie to serue God in this right vse of his creatures and workes let vs be sorrowfull that wee haue ouerslipped this duetie so carelesly heretofore and let vs bee assured that it hath bereaued vs of much godlines that otherwise might haue been in vs and made vs so much the lesse profitable vnto others and therefore in the feare of God and in the care of our own Saluation let vs purpose performe this duetie most carefully hereafter that the blessing of God might be more vpon vs and we haue the testimonie of a good conscience of Gods creatures witnessing for vs and not against vs. And let vs be so much the more carefull of it in good earnest But all sortes doe greatlie fayle in it by how much we knowe too well that the common practise of most men is so farre from it In so much that euen they of the vniuersitie that make it their profession to search out the nature of Gods workes and to see furthest into them and therefore must needs haue many and deepe meditations besides often and long disputations about them doe not so much as propounde this vnto themselues and therefore no maruell if they neuer attaine vnto it namelie to beholde in them the inuisible things of God Gods wonderfull work in them thereby either to be confirmed in any part of his word or stirred vp to any duetie vnto God or men but they haue in stead of these many both vaine and too curious and also false and vntrue discourses about these with themselues and others euen vpon the Sabbath And I am sure that in the countrey men are not free from this sinne for it falleth out in them euen of the better sorte either of ignorance or negligence that when they haue sanctified the Sabbath in some other part of Gods worship this hath not been so much as once thought of Nay euen then when they endeuoured themselues to meditate conferre about Gods worde which is the chiefe they haue not done the like about his workes and so haue lost some further commoditie of the worde that they might haue reaped when thus they might haue been taught as it were by a double schoolemaster especially when the Lord punisheth vs for neglecting some parte of his seruice and we doe not vse al the meanes that God hath appoynted to serue his prouidence by Therefore let vs remember among all other things that wee haue heard of before to make this one parte of our priuat seruice of God vpon his holy day and so I shal grow to an end For as it
of our life testifie it let our workes proue it for who will beleeue that hee hath beene present at the assemblies of the Church and hath heard the worde of God with a syncere heart and a true faith who bestowes the rest not onely of that day as he sayth but of his life not onely more vainely but more wickedly Let vs therefore in the feare of God and as wee haue a care of our owne soules repent vs earnestly of that that is past and praye vnto him that in all time to come we might make more conscience of obseruing the Lords day in all the parts of his worship publikely and priuately and that wee may bring forth the fruite of them all more plentifully all the daies both of the weeke following and of our whole life to the glory and praise of his holy name the vnspeakable comfort and endlesse saluation of our owne soules the good example of his Church the stopping of the mouthes of the wicked and the leauing of them without excuse and that in and by our onely Lorde redeemer and mediatour Iesus Christ through the operation of his holy spirit to which blessed Trinitie in vnitie for his grace vpon me in finishing this work and for all other his mercies bee ascribed as most due all honour glorie and praise both now for euermore Amen FINIS A Table of the principall matter contained in the first Booke THis Commandement in foure things differs from al the rest pag. 1. 2. 3. 4 That there ought to be a Sabbath day continually kept of al men to the end of the world pag. 5 The Sabbath day was kept from the beginning of the world before it was pronounced vpon Mount Sinay pag. 6 The lawe of the Sabbath is naturall ibid. 7. 8 The Gospell hath not taken away the obseruation of the Sabbath pag. 9. 10 The Sabbath was ordained for 2. principall ends pag. 11. 12 It is necessarie that there should be one day of rest in the weeke ibid. 13 It is necessarie that one day in the weeke shoulde bee sanctified pag. 14. 15. 16 If there were no Sabbath Gods worship would bee altogether neglected pag. 17. 18. 19 Obiections to disproue the continuāce of the Sabbath vnder the Gospell answered p. 20. 21. c. The Sabbath ought to be vpō the seuenth day and vpon none other pag. 30. 31. 32 And vpon this seuenth day that we now keepe pag. 33. 35 This change of the day was made by the Apostles p. 36. 38 Why the Apostles chaunged the Iewish Sabbath into this day that we now keepe rather then into any other p. 42. 43. c. This day must neuer be changed but continue to the end of the world pag. 47 It is and must now bee called the Lords day pag. 48 The first thing commaunded is to rest vpon this day pag. 51 A very exact and precise rest must be kept pag. 53. 54 The causes of this rest p. 57. 58 From what things wee ought to rest pag 63. 64. c. All sorts of men high and low are commanded to rest p. 82 c. The cattell must rest pag. 85 Wee must not compell others to worke for vs. p. 89. c. They that be in authority must restraine other from working pag. 93. c. Obiect how shall men liue if they worke not Answered p 98. c. What bodily labour may bee vsed vpon this day p. 102. c. Euery man in the sixe dayes may doe all his worke pag. 119 Obiection If wee bee bound thus straightly to rest wee are in as great bondage vnder the Gospell as the Iewes Answered pag. 124. c. Sundry iudgements of God vpon the breakers of the Sabbath pag. 128. 129. c. Wee ought to rest also vpon this day from al honest recreations and lawfull delights p. 131. c. And from speaking and hearing of worldly matters p. 137. c And from hauing our mindes occupied about the same p. 140 Obiection Who is able then to keepe this Commandement Answered pag. 144. An application of all this to our selues pag. 146 FINIS The principall matters in the second Booke THe second thing in the Commandement is to sanctifie the day of rest pag. 149. 150 It is then sanctified c. ibid. Which is principally required in this Commandement 153. c. We must remember the Sabbath to this end especially p. 156. c. The sanctificatiō of the day is precisely vrged in many c. p. 158 Then the daylie seruice of God was doubled p. 161 Our Church assemblies ought to be vpon this day p. 162 At which time men ought to bee there present p. 164 Then ought Gods worde to bee preached p. 166. c. All men should goe where they may heare it p. 169 c. Where it is not preached heard the day cannot be hallowed as it should p. 172 They that cannot or will not preach are causes of vnhallowing this day p. 173 Wee must be present at the rest of diuine seruice frō the beginning to the end therof p. 174 175. c. God would haue vs to serue him publikely in the Church p. 177 Sundry reasons to perswade therunto p. 178 After what manner and to what end we ought c. p 183 Wee must repent for our vnprofitable comming to church 188 Publike collection for the poore ought to be made c. p. 191 How wee ought priuatly to spend the rest of the day 194 Wee must prepare our selues before we come to church c. 195 How we ought to prepare c. 198 We must reade the scriptures priuatly at home 200 Wee must vse priuate meditation vpon that we haue c. 203 What meditation is and the great fruits thereof 203. 205 How vnprofitable we are for want of meditation 207 Wee ought priuatly to talke and conferre c. 210 The profit of such cōferēces 219 What hinders men frō thē p. 216 With whō we ought to cōfer 220 Wee ought to meditate and conferre also of Gods works 222 Which will teach vs to profit by al things and in all estates 230 There ought to be singing c. 235 The fruit of singing Psalmes 239 Singing of Psalmes is greatly decayed 241 The cause of this decay 242 The praise and commendation of singing Psalmes 244 The workes of mercie ought to bee practised especially on this day 246 We ought then to visit them that be in miserie 252 The spiritual works of mercie are then especially to bee done to mens soules 255 All superiours ought to bee careful that their inferiours c 258 In our time this is greatly neglected c. 263 Lawes should bee made and well executed c. 274 The great good that redounds to the cōmon-wealth thereby 275 A Conclusion with an application of al to our selues others 281 FINIS
hath been declared before that wee must rest in our mindes from the studie and care of worldly things so the end of it is that they might be meditating and occupied about Gods seruice as M. Caluine setteth it out at large Caluin vpon Deut. 5 ser 3â— Let vs know saith he that it is not sufficient that we come to the Sermon on the Sunday to receiue some good doctrine and to call vpon the name of God but we must digest those things and that by this meanes we be so formed and fashioned to the thing that all the rest of the weeke cost vs nothing to aspyre to our good and that wee neede but call to our minde that which we shall haue learned before at good leasure when our mindes were as it were vnwrapped from al those things which hinder vs to recount the worde and workes of God And a little before Although God nourish vs euery day yet notwithstanding we meditate not sufficiently on his goodnes to magnifie him for it True it is that this should be but a poore thing if we should consider of the benefites of God but on the Sundaye but on the other dayes because we are occupied ouermuch about our worldly affayres we are not so giuen to God as on that day which is altogether dedicated vnto this The Sunday therefore ought to serue vs for a tower to mounte on high to view the workes of God from a farre when we are neither hindered nor occupyed with any thing but that we may applie all our senses and our whole vnderstanding to reknowledge the gracious giftes and benefits which he hath bestowed on vs And when we shall haue practised this on the Sunday namely shall haue deepely considered of the workes of God it is certaine that all the rest of our time should bee giuen hereunto and that this meditation shall so fashion and polish vs that all the rest of the weeke we shall be ledde to thanke our God when so before hand wee shall haue premeditated on his workes to make our profite therein But I cannot forget and passe ouer with silence that part of Gods seruice which though it be most excellent in it owne nature acceptable vnto God There ought to be singing of Psalmes in the Church and in mens houses and comfortable to our selues yet it is finally regarded euery where and that is the singing of the Psalmes Of which I rather speake in this place then in the former because though I know there ought to be singing in the Church and that it is one piece of Gods publike worship and the discipline of our Church is such through Gods mercy that the Psalmes are sung in many places after a plaine distinct and profitable manner and may be euery where if men will yet men content themselues with that and are not mindfull to sing at home by themselues alone or with the rest of their houshoulde but contenting themselues that this is receiued in the Church haue no care to bring it into their houses but as though to sing Psalmes were proper vnto the Church doe neglecte this duetie euery where else Therefore wee shall see howe this exercise is commended vnto vs in the scripture as well as any other that we haue heard of before And if we looke into the booke of Psalmes we shall finde not onely a great many which doe generally concerne the estate of the whole Church and therefore are most fit to bee sung in the common assemblies but also a great number which doe most fitly agree with the priuate condition of the seuerall members of the Church To this end is there such varietie of Psalmes agreeing with all times and all mens estates and that in many things so that there is no man which can be at any time in such a case but hee shall see it most liuely set foorth in some one Psalme or other euen as though it were made for him to sing at that very time which it may be agrees not so well with others no nor with himselfe at any other time which no doubt are left vnto vs by the spirite of God that wee might sing to him as well priuately as publikely For this cause also there is such great varietie of Psalmes in such diuers arguments that whether we will giue thanks for some great deliuerance or for the forgiuenes of our sinnes or for the restoring of vs to health or for the graces of Gods spirite receiued for the hope of our resurrection vnto immortall life for the blessing of God vpon our wiues children goods c. We may find some song to sing that so all excuse might iustly be taken away from them that haue no care of this holy duetie And if men will graunt that such Psalmes as doe touch the condition of the Church generally are left in writing that they might bee sung in the Church openly howe can they deny but the like reason bindeth men priuately to sing those Psalmes which do concerne mens priuate estate at seuerall times vnlesse they will say that they onely are vnprofitable or superfluous and commended to the posteritie without cause which once to imagine is so great a sinne as it is not onely because of the contempt vnto Gods word which it carrieth with it but also because it is so contrary vnto the iudgement of the Church euery where which doth acknowledge the vnspeakable mercy of God vnto it selfe as in all the other scripture which he hath left vnto it so especially in the booke of the Psalmes and in euery parte of it and it doth confesse with all thankfulnesse that there is not one Psalme the instruction and comforts of which it could well want nay it doth confesse that the Lord as hee doth continually giue them many causes to prayse him priuately so hee hath left them sundry formes to doe it And if the priuate singing of Psalmes were not so necessary a dutie of Christians as it is to what end serueth that earnest exhortation of the Apostle to the Colossians Let the worde of Christ dwell in you plenteously in all wisedome Colos 3.16 teaching and admonishing one another in Psalmes and hymnes and spirituall songes singing with a grace in your hearts to the Lord. Where he teacheth the whole Church howe they should behaue themselues in their priuate meetings What estate and condition of ours is most fit for the singing of Psalmes that they should not bee prophane after the manner of this worlde but tending to the edifiyng one of another in so much that their very mirth should bee profitable to themselues and others And whereas the wicked cannot be merry vnlesse they fall into beastlines and all kinde of wickednes at least wise foolishnes and iesting hee telleth them that they must reioyce in the Lord and be merry and glad in him and therefore wheras the vngodly haue a number of vaine friuolous and lewd songs they should sing spirituall songs