doe stand in neede to sanctifie the Sabbath againe and againe in all the meanes of Gods worship and especially then in the most principall that thereby happily we might be recouered into our former estate Nay what a blockish presumption were it for a man to thinke that Adam was bound to sanctifie the Sabbath according to the Commandement that being holie and righteous still he might haue been preserued in the fauour of God for euer and that we our selues being through sinne fallen away from his loue might make lesse account of these meanes whereby he doth first of all offer himselfe to be recōciled vnto vs and then neuer to fall away from that estate as though it were not so needfull for vs to sanctifie the day by them Therefore let vs confesse that these are though not all yet the most especiall parts of Gods seruice wherein wee are to bee occupied vpon the Sabbath and without which we are nothing neere that manner of keeping holie the day which the Lord requireth at our hands And so I conclude this poynt with the saying of Master Gualter Dei bonitatem exosculemur Gualt in Mark 1. Homil 11. Let vs thankefully acknowledge the goodnes of God who hath consecrated vnto his seruice that rest which wee stand in neede of for the refreshing of our bodies least that it should degenerate into filthie and hurtfull idlenes And here because wee speake of the Lords seruice which onely sanctifieth the day wee must consider All these parts of Gods seruice must be performed with our whole hearts and not onely outwardly of a custome Ioh. 4 24. that he is a spirit and therefore will be worshipped of vs in spirit and in trueth and therefore in all the aboue named parts of his worship we must performe a spirituall obedience if we will serue him so that whensoeuer the word is read preached or heard the Sacraments ministred and receiued and prayers made vpon the Sabbath of custome and not for conscience sake because we would doe as others doe and would not be noted to be singular and so in doing of these things we as it were doe them not For hearing we vnderstand not reading we conceiue not praying we desire not and all is done in the letter and not in the spirit wee serue our selues rather then God and so though the day bee holie wee make it not holie to him and for his sake Thus many when they haue seemed most of all to haue kept holy the day haue done nothing lesse thē that Therefore as wee must repent vs of all our hypocrisie in Gods seruice so wee must at all times endeuour that the holie exercises bee not vnhallowed of vs least the Lords seruice being neglected which is spirituall in al things we be found breakers of the Commaundement in that very thing wherein we did most of all presume that wee had kept it and if the best things that wee doe bee thus iustly refused what shall become of those which in our owne eyes carrie not that credite with them much more in the eyes of the Lord who examineth all things more narrowly Furthermore And so as by them we may be furthered in our saluation because the Lord in commanding vs to serue him hath not so much respect to himselfe who hath no neede of vs as to our owne good which may by this meanes be procured we must so behaue our selues in all the parts of Gods worship as may bring greatest profite to our soules health 1. Cor. 14.26 For in the Church of God all things must be done to edifying that al may learne and haue comfort as it is in the 31. verse of the same chapter And therfore in the 11. chapter finding fault iustly with the abuses that were in their meetings generally he chargeth thē with this 1. Cor. 11.17 that they came not together with profite Therefore both minister people must so behaue themselues in Gods house that they may depart with profit to themselues others Which that they might attain vnto they must vse all such good meanes priuatly both before and after the publike exercises as might make thē most profitable which what they be we shall hereafter see more particularly and in the very worship it selfe behaue our selues so reuerently and attentiuely as whereby greatest commoditie might redound to vs. And indeed as Master Caluin sayth Caluin in Exod. 20.8 in this Commandement is included a promise For God promiseth that as he hath sanctified the seuenth day for his seruice so he will thereby sanctifie them that rightly keepe it and therefore the promise of this blessing should be a principall motiue to our obedience And if in all other things we are carefull not so much to vse them as to vse them to the best aduantage why should we not put that out to the greatest gayne which in it owne nature is most gainfull indeede For seeing that there is nothing in the world that hath so great a promise made vnto it as the publike seruice of GOD should we not so behaue our selues in it that wee might be made partakers of it And whereas it is blessed for our sakes with the full treasure of all Gods graces in this life and eternall happines in the ende can it bee but a most grieuous sinne by our negligence to spoyle it of that honour and to make it vnprofitable to our selues Wherefore though I am not ignorant that the proper place to speake of the manner of Gods worship is in another Commaundement where also it hath been handled at large yet because all things comprehended in the other Commandements must bee practised vpon the Sabbath we must vnderstand that it is not impertinent to this treatise and that the Sabbath is then onely truely sanctified when of Gods worship there commeth some fruite and commoditie vnto vs. For this cause the Prophet Esay telleth the Iewes that then they shall haue truely sanctified the Sabbath and made it holie to the Lord when thereby they are made more able to rest from vanitie and sinne both in word deede and be made more fit to serue the Lord in all dueties afterwards Esay 58.13 If thou turne away thy foote from the Sabbath from doing thy will vpon my holie day and call the Sabbath a delight to consecrate it as glorious to the Lord and shall honour him not doing thine owne wayes nor seeking thine owne will nor speaking a vaine word Where his meaning is not that the whole sanctifying of the Sabbath consisteth onely in these as though he would exclude all the Sacrifices the reading and the preaching of the lawe prayer and the whole ministerie of that time established by the Lord whereof he speaketh not a word but he rather aimeth at this to correct their hypocrisie in these things and to shewe them that all was to no purpose vnlesse this fruite followed of it for which cause the whole worship of God and
he may perswade himselfe to eate what and when and where and how it pleaseth himselfe but as the Apostle saith All the Creatures of God are sanctified our vse by the word and by prayer 1. Tim. 4.5 and thefore if we will haue the right vse of them wee must so vse them as the worde requireth and pray vnto GOD for his blessing in the sober vsage of them so must we say of the Rest which God hath commanded vs to sanctifie and keepe holy the sanctification of which was the highest and most principall end of it according to the Commandement Remember the sabbath day that is the day of Rest to kâ—epe it holy and therefore though the Rest was made for man and man hath the disposition of it yet man being made for the glorie 〈◊〉 God he must so vse his Rest as by the sanctifying of it â—e may bring glorie to God indeed And therefore the â—ame Master Gualter a little after saith Gualt ibid. These things are â—ot so to be vnderstood as though it were lawfull for vs in â—hese things to appoynt or doe at our pleasure what liked vs â—est but Christ doth here teach the right vse of all outward â—hings least that we should through superstition abuse those â—hings vnto the hurt of our selues or other men which God â—ath appoynted for our safegard and good Therefore let vs marke how our sauiour Christ doth saye Man was not made for the sabbath or rest but he doth not say man was not made for the sanctifying of the Sabbath or keeping â—oly the day of Rest For as it is true that all the Creatures were made for mans vse and therefore they were made before him that he being made might vse them so man was made that hee might keepe the whole lawe of God â—nd euery part of it and therefore it was not giuen out â—ill man was made so man is aboue the Creatures but â—he lawe is aboue him and hee is made to worship God to â—allow his name and to sanctifie his sabbath And so I may say with Peter Martir Here consider the order of things P. Martir in Gen. 2. some things are created for man therefore man was made â—fter them but man was made for the seruice of God thereâ—ore straight way after the Creation was brought in the â—lessing and sanctification of the sabbath And thus wee may conclude the truth of this doctrine â—hat wee haue in hand notwithstanding any thing that â—ath been spoken against it namely that as there hath â—een a sabbath day from the beginning so there is great â—â—ason that it should continue to the ending and though had neuer so many aduersaries that haue bent their â—â—ree against it yet they are not able to ouerthrowe it as â—â—ing that which is strengthened by Gods Commandeâ—â—nt and as it were fortified by his owne hand yet I am not ignorant that it hath many and mightie enemies â—nd those that haue a great deale more to say against it then I haue vttered nay I doe not thinke that there is any one poynt of our Religion that is so in controuersie among the learned of all sortes as this of the sabbath wherein many friendes doe disagree but my purpose is not to deale so farre which thing I leaue to them that haue trauailed a great deale more then my selfe in this matter and I doe praye that this my labour might bee a spurre to the godly learned to take more paynes in so worthie an argument and to publish abroad that which I knowe some haue in their handes concerning this doctrine though I haue not read the same and then I would thinke I had reaped a sufficient fruite of my labour and in the meane season I will remember my purpose to conteine my selfe within the compasse of my first preachings Now as we haue hitherto seen that there ought to be a Sabbath day so it remaineth that we should heare vpon what day this Sabbath should bee kept and which is that very day that is sanctified for that purpose For I know it is not agreed vpon among them that doe truely hold that there ought to be a Sabbath which is that very day vpon which the Sabbath should alwaies bee Herein the Lord hath beene mercifull vnto his Church and succoured the infirmitie of man in this behalfe and decided the endlesse contention that might haue beene about this matter The Sabbath ought to be vpon the seuenth day and vpon none other Gen. 3.2 Exod. 30.10 Deut. 5.14 in that he hath told vs that it is the seuenth day which he hath sanctified for that purpose For it is in expresse words sayd in Genesis that God blessed the seuenth day and sanctified it and in Exodus The seuenth day is the Sabbath of the Lord thy God and afterwardes the same words bee repeated by Moses in Deuteronomie Therefore it must needes be vpon that day and vpon none other for the Lord himselfe sanctified that day and appointed it for that purpose August epistol ad â—anisar 119 cap. 10. and none but it And therefore it is truely said of that great clerke Saint Augustine De solo Sabbatho dictum est c. This is said onely of the Sabbath GOD sanctified the seuenth day In so much that a man being in conscience persuaded that he shuld keepe holy vnto the Lord some one day or other should ignorantly chuse out some other day neglecting the seuenth to sanctifie it by resting from his labours and wholly applying himselfe to Gods seruice he could not looke for that blessing from GOD which no doubt the Church of God doth find at his hands vpon that day by vertue of his especiall promise for he blessed that day and sanctified it Pet. Mart. in Gen. 2. And as Peter Martyr alledgeth it out of Rabbi Agnon This blessing doth light vpon those who obserue and sanctifie the same Sabbath that God hath appointed and wee doe not reade that hee bestowed that blessing vpon any other day which we know he did vpon the seuenth So that the substance of this law is naturall as Master Iunius sayâ—h Iunij pralect in Gen. 2.3 and to bee obserued of all men alike namely that euery seuenth day should bee holy vnto God And so it is true not onely that of euery seuen daies as Peter Martyr saith one must bee reserued vnto God Pet. Mart. in Gen. 2. and a little after it is perpetuall that one day in the weeke should bee reserued for the seruice of God but that this must be vpon the seuenth In setting downe of which I doe not so farre forget my selfe but that I remember that some whom with all humilitie I doe reuerence in the Lord and giue thankes vnto him for their labours that I say they are otherwise minded and do not thinke that the Church is necessarily tyed to the number of seuen in obseruing the day Yet I doe not see bee it farre from me that
prince of the Iewes Nehe. 13.15 after their returne from the captiuitie as it is set downe in the last chapter of that booke where he thus speaketh of himselfe In those daies saw I them in Iudah that trode wine presses on the sabbath and that brought in sheaues and which laded asses also with wine grapes and figges and all burdens and brought them into Ierusalem vpon the sabbath day and I protested to them in the day that they solde victuales 16. There dwelt men of Tyrus also therein which brought fish and all wares and solde on the sabbath vnto the children of Iudah and in Ierusalem 17. Then reproued I the rulers of Iudah and saide vnto them What euill is this that ye doe and breake the sabbath daye 18. Did not your fathers thus and our God brought all this plague vpon vs and vpon this citie Yet yee encrease the wrath vpon Israel in breaking the sabbath 19. And when the gates of Ierusalem began to be darke before the sabbath I commanded to shut the gates and charged that they should not bee opened till after the sabbath and some of my seruants set I at the gates that there should no burdē be brought in on the sabbath day 20. So the chapmen and marchants of al marchandize remained once or twise al night without Ierusalem 21. And I protested among them and said vnto them why tarrie ye all night about the wall if ye doe it once againe I will lay hands vpon you From that time came they no more vpon the sabbath In which words is fullie described vnto vs a most liuely picture both of that religious boldnes and zealous courage that should be in a magistrate bending al his force to the suppressing of such abuses as doe most dishonour the name of God as the breaking of the sabbath and also of the good blessing and prosperous successe of God vpon the worthie labours and Christian interprises of all such For though this abuse of prophaning the sabbath by breaking the rest of it so many waies as we see was so vniuersall and that through the iniquitie of the time preuayled so long that it had gotten a strong head and could not bee bridled at the first for though the gates were shut yet they tarried without at the wals all night hoping to come in in the morning with the formost according to their former custome so obstinate and peruerse were they in their wickednes yet when hee was as constant in Gods cause which he knew he had taken in hand as they were froward in their sinne God gaue him to deale so wisely being not discouraged first by proclayming the lawe of resting which he knew before was in the word then by threatning imprisonment vpon them that would not keep it commanding the inferiour magistrates to looke to the execution of it and rebuking them for their negligence and sloth in it in former times fearing them by the consideration of Gods iudgement euen their present captiuitie which came vpon their forefathers from the which they were not all returned and into the which or some other they might fall againe because of this one sinne that hee preuayled with them euen as it is set downe to his great commendation and to the singular incouraging of all Christian Magistrates in their offices What good successe God gaue him in it to the vnspeakeable comfort of the church and the immortall prayse of God that from that time they came no more vpon the sabbath A worthie rewarde for so noble an enterprise an honourable triumph for so rare a conquest And if we doe see so happie an ende of the trauaile of one man in so corrupt a time dealing against a sinne so deepelie rooted so publickely defended by the practise of the common people so generallie winked at by the inferiour magistrates and that in Iudah and in Ierusalem what hope might wee haue of the blessed endeuours of so many Nehemias in a time more religious among so many worthie gouernours in the Church and common-wealth if our sinnes did not hinder it and if they would deale in the faith and zeale and constancie of Nehemiah and wee would helpe them with our prayers That so first of all it might bee established by a generall meeting of all estates ciuill and ecclesiasticall as it was in his dayes by the Priests Leuits and chiefe of the people that none should doe any thing contrarie to the obseruation of the sabbath Nehe. 10.8.9.14 no not vnder the pretēce of dealing with strangers and then that those lawes might be diligently executed with great seueritie vpon all transgressors yea though they were strangers as they were in his time rebuking and sharplie punishing all inferiour officers by whose negligence the faulte should bee committed as hee did with great grauitie and moderation So then to drawe this whole treatise into a narrowe roome and to shut it vp in a worde the summe of all is that the Lord hath commanded so precise a rest vnto all sortes of men that it may not by any fraude deceite or circumuention whatsoeuer be broken but that hee will most seuerely require it at their hands vnder the payne of his euerlasting displeasure And this is the first duetie here required that both wee our selues and all vnder vs doe vpon the seuenth day rest from all such workes as by vertue of our callings appertaine vnto vs vpon the other sixe and this is the thing that wee should bee perswaded of Obiection If men should thus rest from all worke how should they liue But now if any vngodly man through the coueteousnes that is in him cannot yeeld vnto this because hee sauoureth not the things that bee of God but is worldlie minded and therefore is ready to obiect and say if we doe not labour how shall we eate you see the world is hard and things are at a great price and we haue a charge of wife and children that must bee cared for and when wee haue wrought sore the whole sixe dayes it will scarsely find vs bread therefore what reason is it to binde vs from working vpon the seuenth And why may not a poore man then earne a pennie as well as at any other time What I thinke you would haue vs to starue It is true in deede as M. Caluin saith Caluin vpon Deut. 5. serm 35. That all of vs naturally are of that minde that if we endeuour to mounte on hye to the heauenlie life and bestowe our studies herein we thinke we shall dye for hunger and this shall be to turne vs from our profites and commodities For as hee further saith the diuell commeth alwaies to perswade vs vnder this shadow and wilines that if we imploy our selues to the seruice of God we must needs dye of famine and that we liue to be pittied of others for our miserie Answer Therefore for answer I first of all say as he doth Of a truth we cannot serue
vsed in too many places and the disordered ringing at other times of the Sabbath and for other ends should bee a worke of the Sabbath and how it can then be iustified yet the ringing of one bell according to the custome of the place at one time and the same or some other at another time to call the people together that they might come with one consent as it were one man which meeting would otherwise be scattered and confused that so all might bee present at the seruice of God froÌ„ the beginning to the ending as it is rightly called common prayer so it might be common to all indeede and not priuate to a few this ende maketh the labour acceptable vnto God though it be a worke yet it hindereth not the obseruing of the rest commanded vpon that day And to prepare necessary and conuenient foode for euery one Moreouer God hath giuen to men libertie vpon this day to prepare that food which is meete and conuenient for euery one that their bodies being thereby comfortably refreshed through Gods blessing they might bee the rather thereby sitted vnto the cheerefull proceeding in his seruice which otherwise through their weaknes might faint and giue ouer in the mids of it for such is our nature that we stand in need of a continuall repayring by the creatures that euery day therfore though as wee haue seene the buying and selling of victuals and carying of them to and fro was forbidden seeing that the other sixe dayes are giuen vnto men for these purposes yet the preparing of them and making them seruiceable for the vse of man according to the necessitie of euery one is that which cannot bee done at other times and yet men cannot want it if they fruitfully hold out in sanctifiyng the Sabbath vnto the ende and therefore this maketh it lawfull vnto all men when they doe it in that manner and measure that may most of all further them in Gods worship which is the chiefest thing vpon that day to be considered and vnto the which all other things ought to be referred Thus our Lord Iesus doth maintaine the fact of his Disciples in gathering the corne in the fields against the cauils of the Pharisies for they were wearie and hungrie and had no meate neither place nor time to prouide any in therefore they tooke that which was offered vnto them in the way gather it and dresse it as it were for themselues And thus doth the Schooleman truely say of this place Thom. 2. â— 2 ae quaest 123. art 4. Excusat discipulos suos Christ excuseth his disciples who gathered the eares of corne vpon the Sabbath Propter necessitatem quam patiebantur because of the present necessitie that they were in And whatsoeuer the time present doth necessarily require though it belong not to Gods seruice Last of all and generally concerning this matter what things soeuer the time preseÌ„t doth necessarily require to be done for our own furtherance the commoditie of our brethren or the benefite or preseruation of any of the creatures which cannot be deferred vnto another day without losse or hinderance neither could any waies be preuided for before For â—he occasion was but newe offered though they doe no wayes belong to any part of Gods seruice immediatly Nay I will say more and but the truth though they doe keepe vs from it or call vs away when we bee at it yet they are permitted vnto vs and we may lawfully doe them though they be neuer so painfull and full of labour without any offence against the law of the Sabbath wherein notwithstanding bodily rest is so straitly required as wee haue learned And therefore it is truely sayd Opus corporale Thom. Aquin. ibidem A corporall labor pertaining to the preseruation of a mans owne boyd life or health when it is necessary breakes not the Sabbath Where hee brings in the example of Helias in this case flying for the space of many Sabbaths together from the persecution of Iezabell Such is the great liberalitie and mercy of God towards vs that all men might bee left without excuse before his iudgement seate that will not obserue this rest of the Sabbath which when hee requireth of them neuer so exactly for their good giueth vnto them notwithstanding so great libertie of working to encourage them thereunto if not at least to the stopping of their mouthes in their iust condemnation And this is that which is spoken in this chapter Math. 12.11 That if the sheepe bee now in the ditch it must bee presently holpen out least it miscarrie Therefore that wee might see the trueth of this generall rule in some few particulars for better edifying and instruction in godlines though there may not be mustering and surueying of souldiers Example hereof trayning vp of men in the feates of warre ordinarily vpon the Sabbath yet if the enemie bee now a comming or bee alreadie in the campe or hath layd siege to the walles then it is lawfull with all force of men and munition of warre to meete with him to fight against him and to defend our countrie and to haue continuall watch and warde in armes for these purposes the present necessitie requireth it it cannot abide no delay Tho. Aquin. ibid. quaest 40. art 4. And herein also the same Doctor of schoole diuinitie as they call it sayth truely It is lawfull to make warre for the preseruation of the commoÌ„ wealth and defence of the faithfull Si tamen necessitas hoc postulat If necessitie doe require it where he giueth this reason for this were to tempt God if any should in such an imminent necessitie abstaine from warre Sed necessitate cessante But when this necessitie doth cease it is not lawfull to warre I will not say as hee sayth In diebus festis Vpon the holy daies but in diebus Dominicis vpon the Lords dayes Beda in marc 2.23 1. Mach. 2.40.41 For as Beda sayth Necessitas excusat Necessitie doth excuse the fact where he alledgeth the example of the Machabees who did well vpon that day in defending themselues by armes against their enemies and they made a decree at that same time as it is set downe in that historie saying 9.44 Whosoeuer shall come to make battell with vs vpon the Sabbath day we will fight against him that we dye not all as our brethren were murthered in secret places Againe if any person be dangerously sicke he ought to haue all such comforts as are meete for him and therfore some must attend vpon him others runne or ride to the phisitian apothecary or chirurgian and all of them ought to trauaile or deale for him when there is such need and the disease bee so great that the longer it bee deferred the more shall the partie bee indangered and the disease will grow more incurable For this very example is brought by the aboue named Schooleman Tho. Aquin. secunda 2.
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