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
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
day wherein the redemption and the second and the newe world was ended Euen as not only Iustine Martyr doth ioyne both these together when hee sheweth that in his time the Church did publikely meet vpon this day Iustin. Mart. Apolog. 2. doth because it was the first day wherin God beganne to make the world and also because vpon that day Iesus Christ our Sauiour did rise froÌ„ the dead but also Saint Augustine speaking many excellent things in the commendation of this day August de teÌ„p serm 251. ioyneth these together It is apparant that this day is famous in the scriptures seeing it was the first day of the world and the day of Christs resurrection And so the memory of the one doth not put out the glory of the other but being added vnto it as a further honour doth increase the dignitie of it so much the more euen as Iacob was more renowmed of God when he was also called Israell Gen. 32.28 Thus we doe conclude this matter in one word that this very day which the Church obserueth in all places is that which must endure to the end of the world as hauing his authoritie not from man but from God himselfe and is that very day which is now commended vnto vs in the commandement And now all these things being thus premised which of necessitie must first haue beene spoken of the order and time and my purpose requireth that I should according to your expectation proceede in the wordes of the coÌ„mandement it selfe as it was first pronounced by the Lord froÌ„ heaueÌ„ after written by Moses in the 20. chap. of Exodus ver 8. Diuision of the text into the commandement and the reasons of it Remember the Sabbath day to keep it holy c. to the ende of the 11. verse In all which words we haue two principall things to consider of the first is the commandement it selfe in the 8. verse the other is the reasons which are vsed to persuade men vnto the obedience of it in the other three verses Concerning the commandement it selfe as it consisteth of two wordes as it were so in the true vnderstanding of them two consisteth the whole meaning of the commandment The first is the Sabbath day or day of rest which wee are willed to remember the second is the sanctification of the Sabbaâ—h or keeping holy the day of rest which we are willed to be carefull of The Sabbath day As by it is noted out one speciall day namely the seuenth as it is afterwards declared The seuenth day is the Sabbath of the Lord thy God yet because it hath the name of the nature of it for it is so called because of the rest that is proper vnto it it doth shew vnto vs The first thing in the commaÌ„dement is to rest vpon the seuenth day what is the first thing required in this commandement namely that vpon the seuenth day we should rest for the Sabbath day in the first tongue wherein it was pronounced and written signifieth as much as the day of rest yet so as that in the beginning it was the proper name of the seuenth day because there were no other dayes of rest appointed by God but onely that But afterwardes when the Lorde gaue vnto the Iewes the ceremoniall law hee appointed also vnto them certaine other daies in the yeare as appeareth in the bookes of Moses and is well knowne vnto men in which he commanded them to rest and to keepe them holy therefore they hauing the nature of the first and onely Sabbath are called in the scriptures Sabbath daies as the yearely day of purifiyng and clensing the people as it is set downe in Leuiticus Leuit. 13.31 is called a Sabbath because that in it they were commanded to doe as vpon the Sabbath according as it is written The tenth day of the seuenth month you shall humble your soules and doe no worke at all this shall bee a Sabbath of Rest vnto you And so the first and last day of euery other feast had the same name because it was of the same nature whereunto the Apostle hath respect Colos 2.16 Let no man therefore condenme you in meate and drink or in respect of an holyday or of the newe Moone of the Sabbaths speaking of many in the plural number where hee proueth that Christ hath set vs free from all the ceremonies of the Iewes and that they are in no wise to be a dioyned vnto the Gospell in so much that we are not bound to that distinction of meates and daies that they were no not of the Sabbath daies neither to keepe that one which we do in that manner and to that end that they did in euery point neither to keepe the other Sabbath dayes at all which they had Thus generally the name of Sabbath was giuen vnto euery day of rest but principall and in it owne nature it noted out that Sabbath day which was the seuenth and more improperly by a tropicall speech that was made common to all the other But yet so as that alwaies the name did declare the nature of it and doth shewe vnto as that the Lords requireth of vs that vpon that day wee should rest indeede For though it bee not alwaies true among men who may be deceiued that the things which they name haue those properties in them which their names doe import as when Dauid named his sonne Absalom he was nothing lesse then his fathers peace yet when the lord giueth names vnto things who fully knoweth what is the nature of euery thing and maketh it to bee that which hee calleth it it is alwaies true that the name is not frustrate and idle making a shewe of more then the thing can affoord and therefore as when he named the child that should be borne of the Virgin Mary Iesus he made him a Sauiour indeede according to his name so when he called the seuenth day a Sabbath day he willed and commanded that men shoul rest vpon it and that men can no more take away rest from it then they may alter and change the name of it And that there ought to be a most notable and singular rest vpon this day A very exact and precise rest must then be kept and that it should be nothing els but a day of rest and though men may rest vpon the other sixe daies for their benefite and good yet that the rest vpon this must be a most carefull exact and precise rest after an other manner then men for the most part doe performe it appeareth very plainly in the scripture where besides the manifold Commandements of keeping the Sabbath which is a day of rest this very thing is so particularly and so often and in such expresse words vrged and repeated that men should then rest As Exod. 16. Exod. 16.23 when he would perswade the people to rest vpon the seuenth day from gathering and preparing Manna he telleth them
To morowe is the rest of the holie Sabbath vnto the Lord where he is not contented to say to morowe is the Sabbath which was as much to them and was so knowne as the day of rest to vs but he doubleth the word and sayth It is the rest of the holie Sabbath as though he had sayd It is a day of rest euen of the holie rest indeede noting out ths necessitie of the rest and how straightly the Lord requireth it of them and that the rest might not be omitted at all Exod. 31.15 Vnto which agreeth that which is in the 31. chapter where he doth not onely say that he that worketh about the Tabernacle vpon the seuenth day should dye the death but also addeth as it were giuing a reason of it the seuenth day is the the Sabbath of the holie rest vnto the Lord. Where he both calleth it the Sabbath day as it were expounding it the day of rest and though in the first tongue both the words be of one nature and signifie one thing yet it hath seemed good to the Interpretors thus to translate them that retaining the proper name of the day in one the other might shew the nature of it and both of them ioyned together might declare how necessarily the rest is to bee adioyned vnto the day and what a principall regard the Lord hath vnto that in this Commandement which is of men least of all considered And as Moses in the Mount had receiued this from God in so plaine words that notwithstanding all that was to bee done the Sabbath must be a day of rest So in Exod. 35.2 he comming to declare all that should bee done beginneth with this namely with resting vpon the Sabbath in so many words giueth it in charge vnto the people in how many he had receiued it from the Lord in the chapter mentioned before Sixe daies thou shalt worke but the seuenth day shall be vnto you the holie Sabbath of rest vnto to the Lorde whosoeuer doth any worke therein shall dye where besides the ciuill punishment of death vpon those that did not rest which he forgetteth not as he had receiued it he doubleth the word rest vnto the people as the Lord did to him before Leuit. 16.31 calling it the sabbath of Rest So in Leuit. 16. though he speaketh not of this very seuenth day but of the day of pacifying as wee haue seene before yet because it had the nature and name of the Sabbath he doth not only say In it doe no worke at all but also calleth it a sabbath of Rest Leuit. 23.18 as also in the 23. chapter of the same booke where he speaketh of it againe and with more words standeth in requiring the Rest at their hands as you shall doe no worke the same day vers 30. and euery person that shall doe any worke that same day the same person also will I destroy from among his people ver 31. you shall doe no worke therefore and in the ende concludeth 32. this shal be vnto you a sabbath of rest Out of which places wee must needes confesse that the Lords meaning is not to fray vs with a vaine shew of words but that he as earnestly commandeth the thing as the words bee many that he vseth for our dulnes sake For if the wisedome of a man bee discerned in that his words be proportionall vnto his matter and that thereby wee know the matter is waightie when his words are many then much more must we be perswaded that the holie scripture was written by such a heauenly wisedom that it containeth not a confused heape of vaine and vnprofitable wordes and that it is full of idle repetitions which were blasphemie to thinke but that the Lorde hath in wisedome tempered his speech for our good and framed it to our capacitie and therefore foreseeing the pronenes of our nature to breake out in this Commandement hath set vp so many barres as it were against vs and doth thus beate that into our eares which we are so vnwilling to heare and more loth to followe And here that I might not seeme tedious vnto you let vs in one worde consider of that which is in this same chapter spoken of the seuenth day it selfe therfore no exception can bee made against it in the 3. chap 23 3. verse of the same chapter where the Lord speaking of the yearely feasts which they should keep beginneth with that which was the chiefest euen the Sabbath and commanding them first of all to rest vpon it which is indeede the first thing required vpon that day vseth thus many wordes Sixe daies shall worke be done but in the seuenth day shall be the sabbath of rest you shall doe no worke therein it is the sabbath of the Lord in dwellings where he is not contented twise to haue repeated the word sabbath which signifieth rest and further to adde that no worke should bee done therein but repeateth the wordes as wee haue seene heretofore calling it the sabbath of rest that is the rest euen the most notable rest giuing them to vnderstand that vpon that day they must rest yea they must rest indeede But I will shut vp this poynt with that which is in the 25. Leuit. 25.4 chapter of the same booke of Leuiticus where the Lord speaking of that rest that should be giuen vnto the land euery seuenth yeare which was a childish instruction to them of the nature of the Sabbath according to the dispensation of those times that they might knowe how necessarie it was for them to rest vpon the seuenth day doth very straightly require that the land should rest vpon the seuenth yeare and therefore doth so speake of the rest of the land as of the rest of the Sabbath because that was a figure of it The seuenth yeare shal be a sabbath of rest vnto the land it shall bee the Lords sabbath thou shalt neither sowe thy field nor cut thy vineyard where as we see he doth not only call that yeare twise a Sabbath that is a rest and forbiddeth them vnder two kindes that were the chiefe all manner of worke but calleth it the sabbath of rest vnto the land Shewing how necessarie a thing it was that the land should rest that the shadowe might bee like the bodie and that this rudiment might teach them that for the which it was ordained he telleth them that vnto the land a singular rest is to bee performed vpon the seuenth yeare because the like speciall rest is to bee obserued vpon the seuenth day Thus wee haue hetherto seene concerning this matter not onely that the Lord requireth in this Commandement that we should rest vpon the seuenth day but how necessarily he requireth it of vs and what great care we ought to haue of it and that it is a greater sinne to work vpon that day then it is taken to be and that it is not an indifferēt thing to work or
sabbath is ordayned of God not for rest in it selfe for he no where alloweth idlenes therefore the rest of the sabbath is commanded for another end namely for the diligent studie of religion for it is therefore commanded to rest from handy labours vt hoc totum tempus impendamus that wee might bestowe this whole time in the exercise of Religion And this wee doe see that as to rest vpon that day is the first thing required so for what cause it was appoynted which as it did bind men from the beginning so we can neuer looke to be exempted from it And that we might yet bee the more throughly persuaded of this one point From what things particularly wee are commanded to rest and more cleerely see into the trueth of it let vs vnto all this that hath beene spoken adde that for a further proofe which we find in the scripture that the Lorde doth not onely thus often require that men should rest that they should doe no worke doubling the word Rest in many places and going ouer it againe and againe that if it were possible we might conceiue it and yeeld vnto it though not at the first yet at the last but also more largely and fully descendeth into particulars forbidding them by name to worke in such and such things and at such times as might carrie with them the greatest probabilitie of being exempted and might make the greatest shew of giuing priuiledge to worke that all excuse might bee taken from them who in the pride of their wittes cannot conceiue nor in the stubbornnes of their harts will yeelde vnto this commandement of so precise a rest neither will haue their handes and their feete so shortly tyed vp but will needes breake out vpon that day most vngodlily to the doing of that which seemeth good in their owne eyes 1 From gathering and preparing Manna Exod. 16.23 This is that which is spoken Exod. 16. concerning the gathering and preparing of Manna which was their dayly food that vpon the seuenth day they should rest from both To morrowe is the rest of the holy Sabbath of the Lord bake that to day which you will bake and seeth that which you will seeth and all that remaineth lay it vp to bee kept till the morning for you And afterward verse 26. Sixe daies shall ye gather it but in the seuenth day is the Sabbath in it shall be none Here you see that hee would not haue them worke about the prouision of their foode when it might bee done the day before and that now when they were fed from hand to mouth as it were because they were not made to feede themselues but to liue to Gods glorie he would haue them so to eate and so to prouide for their eating that the rest vpon the Sabbath might not be interrupted and therefore not to gather or prouide vpon that day which would haue taken vp a great part of it and so they could not haue sanctified it as they ought Whereunto wee may adioyne that which is spoken concerning the making of the Tabernacle 2 From doing any thing about building the Tabeâ—nacle Exod. 31.13 first by the Lord himselfe vnto Moses in many words Speake then also vnto the children of Israell and say notwithstanding keepe you my Sabbath vers 14 Whosoeuer worketh therein the same person shall be euen cut off from among his people vers 15. Sixe daies shall men worke but in the seuenth day is the Sabbath of the holy rest vnto the Lord whosoeuer doth any worke in the Sabbath day shall dye the death vers 16. Wherefore the children of Israell shall keepe the Sabbath that they may rest throughout their generations for an euerlasting couenant Where the Lord doth teach theÌ„ that the rest of the Sabbath was of such importance that hee would haue the making of the Tabernacle to giue place vnto it and though it was the place wherein the Lord should be worshipped and therefore much might haue been sayd for the defence of those that should haue wrought vpon the Sabbath about it yet because it was not alreadie sanctified to that end and so was not holy and therefore the working about it in it owne nature meerely ciuill and worldly therefore he would not haue it hinder them from that which was aboue all worldly things euen his owne seruice which that they might performe in such wise as they should he willeth them to rest from all other worke yea from working about the Tabernacle And afterward when Moses commeth to speake vnto the people of the same matter hee forgetteth not this charge but placeth it in the beginning of his speech vnto them as a thing most waightie as appeareth in the same booke Exod. 35.1 These are the wordes which the Lorde hath commanded that you should doe them 2. Sixe daies thou shalt worke but the seuenth day shall bee vnto you the holy Sabbath of Rest vnto the Lorde whosoeuer doth any worke therein shall die 3. You shall kindle no fire throughout all your habitations vpon the Sabbath day and so goeth on to the declaration of that which appertained to the Tabernacle as followeth in that chapter As though he should haue sayd notwithstanding all this which you are to do about the rearing of the Tabernacle you must obserue the rest vpon the Sabbath as you had wont to do the sixe daies are appointed for it but vpon the seuenth doe nothing no not so much as make a fire to heate any tooles or to prepare and dresse any thing that belongeth vnto it And though I am not ignorant that some doe otherwise expound this last verse whom I doe esteeme in the Lord as I ought yet considering the place that it occupieth and that it goeth immediately before his speech concerning the Tabernacle I am persuaded that this is the true and natiue sense of it Must we not needes then think that to rest vpoÌ„ the sabbath is a thing that the Lord highly regardeth when hee would haue it kept yea to the delaying as it were of the building of the Tabernacle And what excuses shall men haue before God for their needlesse working and superfluous trauailes when so excellent a worke as this might not be excused And here we may not let that passe which is so worthy remembrance concerning this matter spokeÌ„ by the Lord himselfe as it is by Moses set downe Sixe daies shalt thou worke Exod. 34.21 and in the seuenth day thou shalt rest both in earing time and haruest thou shalt rest Where besides that in so few words 3 In the time of sowing and haruest he doth twise vse this word rest it is to be marked that to rest vpon the seuenth day is so necessarie that hee of purpose chuseth out the fittest times for men to worke in and those that might seeme most to be excepted as seed time and haruest and forbiddeth them by name to worke vpon the Sabbath yea in these times
at the gates that there should be no burthen brought in on the Sabbath day 20. So the chapmen and Marchants of all marchandise remained once or twise all night without Ierusalem 21. And I protested among them and sayd vnto them why tarrie ye all night about the wall If you doe it once againe I will lay hands vpon you From that time they came no more vpon the Sabbath Out of which description of their vngodlie practise in the storie it is as cleere as the noone day that there was a common market or faire vpon the Sabbath it is set out so plainly and in so many words for there was selling of all wares and there were both Marchants and chapmen not onely within Ierusalem but which came from other places to buy and sell but he reproueth the one and the other and conuicteth them all of the manifest breach of the Sabbath in not obseruing the rest of it yea euen those that sold victuals and those that did but carrie things to and fro And so this scripture teacheth vs that the holie rest of the Sabbath is so inuiolably to bee obserued that no persons at any time may breake it no not vnder the pretence of buying and selling then when most may be gained either waies no nor vnder the colour that they doe but carrie things to bee bought or sold no nor vnder the shewe of doing that which might seeme most tolerable as buying and selling of victuals All which things are so palpable and grosse a breach of that Commandement which requireth a resting from such things that they are not onely condemned in the iudgement of them that haue seene most cleerely by the light of the word but also of such as being stone blind and therefore could not discerne them with the eye yet were able with their hands as it were to feele them For in the very depth of Poperie it was by the authoritie of the Parliament ordained Ann. 27. Hen. 6 cap. 5. That all manner of Faires and Markets should vpon the Sundaies cleerely cease and that there should not be any shewing of goods and marchandises vpon the same vnder paine of forfaiture of all the goods aforesayd so shewed to the Lord of the Franchise and therefore by authoritie aforesayd power was granted vnto all such as had no daies to keepe their Faires but these that they might keepe the same three daies before or after they signifying the same by proclamation vnto the Countrey aforehand And they which of old time had by speciall Commission sufficient daies before or after should in the manner as is aforesayd keepe their Faires and Markets the sayd Sundaies except Where also it is worthie to bee considered by what reasons the King the Lords spirituall and temporall and the whole Commons of this Realme of England were then induced vnto this resolution as they bee set downe at large in this statute Namely they did consider that I might vse their owne words the abominable iniuries and offences done to almightie God by the occasions of Faires and Markets vpon these daies accustomably and miserably holden and vsed in the Realme of England In which daies for great earthly couetousnes the people were more willingly vexed and in bodily labour troubled then in other workedaies as in fastning making their boothes and stalles lifting and setting their marchandise outward and homeward as though they had nothing in memorie the horrible defiling of their soule in buying and selling and so specially withdrawing themselues and their seruants from diuine seruice These are the words of the Statute in which though I am not ignorant that they made other daies in the weeke Saints daies as they bee called equall in this thing with the Lords day nay preferred them before it according to the ignorance of those times yet it is sufficient for my purpose that the Sundaies so called were not excluded but rather with the other included in a branch of this Statute Yea this law was in force here in this land long before this time euen before the Conquest when as in the daies of Canutus Canutus lege 14. 15. amongst other lawes made by a councell of his sages at Winchester which as some write are yet extant it was enacted Item that Sunday be kept holie Faires Courts Huntings and worldly worke on that day to bee forborne But to shut vp this matter in a word we doe vnderstand that the Lord hath not only by his generall Commandements often repeated shewed vnto vs that a rest vpon this day must needes bee obserued of vs but also hath in particulars met with all these exceptions of times and busines which might least of all seeme to be included within the compasse of it that we might not measure the length and breadth of this rest by the crooked rule of our owne imagination as the greatest part doe but by the vndeceiueable line of his holie word which is only able to giue vs the full measure of it But yet if you further demaund from what things wee should rest seeing it is agreed vpon among vs that wee must rest indeede 5 We must rest from whatsoeuer doth hinder vs from Gods seruice surely the answere partly appeareth by that which hath been alreadie spoken and doth more fullie arise from the words of the text For first of all seeing the principall end of resting is that the day time might be sanctified in the holie worship of God as the Worde the Sacraments and prayer it must of necessitie followe that whatsoeuer thing doth hinder vs from spēding the time profitably in these things we must rest from them And therfore wee see that alwaies this reason is brought why wee should rest from other things euen that wee might giue ouer our selues to Gods seruice As when Augustine sayth August de tēp serm 251. We are commanded to rest vpon the Lords day from earthly businesse that wee might bee more fit for Gods seruice And also in a Councel held vnder Charles the Great in which many worldly things are expresly by name forbidden as husbandrie keeping of Courts dealing in marchandise Arelat Synod 4 cap. 16. c. This is the conclusion His solummodo peractis those things onely being done quae noscuntur which are knowne to appertaine to the seruice of God So that I may say generally as M. Caluine saith Caluin vpon Deut. 5. Ser. 34 Wee ought to cease from those workes which hinder the workes of God let vs from calling vpon his name or stay vs from exercising our selues in his holy word Secondarily it may appeare by that opposition which is made betweene the workes of the sixe dayes and the Rest of the seuenth day that whatsoeuer are the workes of their calling wherein they are occupied in the sixe dayes from them they must rest vpon the seuenth according as it is said As from the workes of our callings Sixe dayes shalt thou labour and doe all thy
worke but the seuenth daye is the sabbath of the Lord thy God in it thou shalt not doe any worke that is any of that worke which thou vsest to doe vpon the sixe dayes which is also proued by the example and patterne of Gods Rest who in sixe dayes made the Heauen and the earth the sea and all that in them is and rested the seuenth day from which time he hath not rested from doing euery thing for he preserueth and gouerneth the things that hee hath made but hee resteth from such workes as he did vpon those sixe dayes namely of making new kindes of creatures or framing any more worlds which example of his must be our imitation for he rested for our sakes to teach vs that though we haue our seuerall callings wherein we must be diligently occupyed in the sixe dayes yet we must rest vpon the seuenth and rest from those things which we vsually doe vpon the sixe dayes by vertue of our calling for so hee rested himselfe Therefore whereas one man is occupyed in this thing and another in that and euery man hath or ought to haue some speciall businesse to attend vpon in the sixe dayes and being in an honest calling hee should labour in it diligently that he might not eate the breade of idlenes he ought vpon the seuenth day to put himselfe apart from all those affayres and as though they did not appertaine vnto him to haue no dealing with them And this is that which TertulliaÌ„ saith speaking of the seuenth day Tertul. aduers Marcion lib. 3. In it thou shalt not doe any worke Quod vtÃque tuum What worke saith he thine owne worke Consequens n. est vt ea opera sabbatho auferret quae sex diebus suprà indixerat for it must needes follow that he should forbid those workes vpon the sabbath day which he had before appoynted for the sixe dayes and therefore hee further addeth Tua id est humana quotidiana I say thine owne workes are forbidden that is worldly and dayly businesse So that here wee neede not to descend further into particulars or to vse many words for the opening of this matter it doth so plainely offer it selfe vnto vs that it may bee both seen and felt of vs and here needeth no great capacitie for the conceiuing of this poynt For if we liue not altogether in idlenes vnprofitably spending away the time and our selues and be as it were an heauie and vnprofitable burthen vpon the earth whereof there be two many in the world and it is one of the greatest sinnes of our time if I say we can but tell what is our daylie businesse and wherein we are or should be occupyed euen these are the things that be ment in this commandement that we should rest from So that here we had neede rather of a good conscience that might moue vs in the feare of God in a carefull obedience to his commandements to enter into this rest which we haue seen so many waies commended vnto vs and that euery one must examine his owne proper workes and so hee shall easely discerne what be the very special things from which he must rest as though they did not belong vnto him at all Thus shall the labourer perceiue that vpon this day he must rest from his dayes labour whether it be digging or thrashing or hedging or any thing else and the artificer from his dayly crafte and trade of making such things as bee incident to his calling and the husbandmen from sowing and tilling and manuring the earth and gathering the fruites of it and such like yea euen in the time of haruest as we haue seene Exod. 34. To this end besides that that hath been alleaged heretofore for this purpose I may put you in minde of one of those worthie Lawes which Charles the Emperor deliuered vnto his visiters whom he sent with his authoritie to reforme the Church Item we decree Centur. 8. Eccles luster c. 6. that as God hath commanded no seruile worke be taken in hand on the Lords day as also the Prince my father of blessed memorie gaue charge by his Synodall edict to wit no kinde of husbandrie neither cutting of vines nor tilling the ground neither reaping nor mowing nor hedging neither rooting or felling of trees nor digging in rockes nor building nor gardening nor hunting The women likewise to forbeare al Manuall worke as weauing sowing embroydring kemming of woll dressing of flaxe shearing of sheep and washing of clothes c. The Marchant and chapman must rest from buying and selling of wares making of bargaines vpon this day yea euen from buying of victuals fish or flesh meate breade or drinke for the sixe dayes are giuen them to make their prouision in as it hath been alreadie declared vnto vs out of Nehemiah 13. And whereas this abuse was common among the Iewes in the time of their captiuitie by reason of the great ignorance and because they were mingled with the heathen after their returne vnder Nehemiah when things began to be reformed they bound themselues by couenant to redresse this fault also for this was one article in the couenant Nehem. 10.31 That if the peâ—ple of the land brought ware on the sabbath or any victuals to sell that they would not take it of them on the sabbath and on the holy dayes Wolph lib. 3. in Nehem. 10. And M. Wolphius very excellentlie vpon this place Ijs vtuntur verbis They vse such wordes as doe somewhat declare that this custome had been among them that if other forraine people who had no conscience of the sabbath had brought any corne or wares vpon the sabbaths they preferring their owne commoditie and lusts before the obseruation of the sabbath they did not sticke to buy all that of them whatsoeuer it was By what meanes both the religious obseruation of the sabbath and the number of them that offered sacrifices and heard the word of God was greatly decayed because they were occupied about other things And whereas they speake of the people of the land thereby meaning other nations they secretly preuent their obiection who might reply that the strangers in no case were to bee tyed vnto the Lawes of the Iewes and that this delay was to their hinderance if they might not be ridde of their wares before the day following and that many of them did offend of ignorance and that if they should be thus hindered it would come to passe in time that they would bring nothing and by that meanes the Citie should want victuals and things necessary all which did cary with it a very probable shew of reason Nehemias aliam rationem init Nehemias he taketh another course sheweth that the ancient lawes of our forefathers yea of God and for religion ought to be so esteemed of vs that we should not suffer them to be broken for any strangers sake And the same Wolphius doth further adde That this people doth promise
vs to doe all such things as doe not directly hinder the sanctification of the Sabbath or if they bee against it in their owne nature yet necessitie that could not bee foreseene nor deferred crauing them at our hands they are iudged to be farre vnlike vnto themselues and haue as it were a new qualitie put vpon them And here is the olde prouerbe of the heathen true Necessitas non habet ferias Necessitie as it is without lawes so without holie daies And though it bee so that we are giuen to take too much libertie to our selues and therefore had neede to bee restrained vnto the full and it were more profitable for vs to heare from what things wee should rest then wherein wee may labour yet there is a trueth in all things which must bee knowne and though some are readie to abuse it yet therefore it must not be kept from them who haue care rightly to vse it For though they that bee ignorant will be ignorant still yet wisedome shall be iustified of her children Which is to be considered of vs the rather least any through a grosse superstition should fall into the extremitie of the Iewes of whom it is written and namely of certaine heretikes called Essaei Cent. 1. lib. 1. cap. 5. that they are ouer precise in this rest so that they dresse all their meate the day before vpon that day they kindle no fire they remoue no vessell Aluum non purgant they doe not ease themselues And in this respect Mac. 2.3.4 Mattathias and the rest of the Iewes condemned iustly the fact of their brethren who for lack of defence suffered themselues their wiues and children to the number of 1000. soules to bee slaine of their enemies vpon the Sabbath day P. Ram. comment de rellig lib. 2 cap. 6. Concerning which fact of theirs also a learned man sayth Superstitio fuit ex ignorantia It was a superstition bred in them for want of the true knowledge of the law of God Hereunto also may bee referred that which the most famous Historiographer and Diuine Master Foxe reporteth in his worthie booke of the Acts and Monuments of the Church sayth hee Master Foxe Some English histories make mention of a Iew who about the yeare of our Lord 1257. fell into a priuie at Tâ—kesbury vpon a Sabbath day who for the great reuerence he had to his holy Sabbath would not suffer himselfe to be plucked out and so Lord Richard Earle of Glocester hearing of it would not suffer him to bee drawne out vpon the Sunday for reuerence of the holie day and thus the wretched superstitious Iew remaining there till munday was found dead in the dung Therefore let vs acknowledge the bountifulnes of God there where it might seeme vnto vs that we are most of all restrained and let vs not breake his hands and cast his cords from vs but vse his freedome well that he hath set vs in and seeing we haue libertie to doe things of necessitie let vs not venture vpon them too boldly but first of all be sure that they be necessarie and therefore lawfull And let vs not imagine a necessitie and dreame of it when there is none nor bee of the number of those whom Salomon of in the Prouerbes Prou. 20.25 Who deuoure the holie things and then inquire after the vowes that is first doe the thing and then inquire whether it be lawfull or no but let vs see in the wisedome of Gods spirit What workes are necessarie and therefore lawfull vpon this day and what are not whether it may not conueniently bee deferred vntill some other time and therefore not necessarie so no worke of the Sabbath and therefore abstaine from it For the wise men of this world make many things necessarie which indeede are not by doing many things then when the ought not to bee done to preuent a necessitie which they haue imagined may fall out in time But if they will say it is now necessarie they must bee sure that it cannot bee deferred For what maketh a thing necessarie in this time but that no other time will serue coÌ„ueniently for it To this agrees that which a learned writer sayth Si quis roger If any man demaund Wolph lib. 3. in Nehe. 9.14 what is lawfull or not lawfull to be done vpon the Sabbath sayth he Tenendum est respoÌ„sum Sceuolae he must answer as Sceuola did who being asked what was lawfull to be done vpon the holie daies it is reported that hee made answere Euen that which would haue hurt if it had not been done Which is true Exod. 54.21 if it be rightly vnderstood Therefore they which in the time of haruest and hayfield worke vpon the Sabbath contrarie to the expresse words of God as we haue seene heretofore for feare of the change of weather and least that happily some thing might be lost vnlesse they can say certainly that to morowe there will be such weather and therefore it will be lost how can they tell that onely this present time is necessarie for it and that no other time in the world can serue for it and therfore it must needes then be done For how if it fall out otherwise on the morow Shall not both other men condemne them of follie and themselues also bee iudges against themselues that the things might haue been deferred and therefore that there was no such necessitie as they presumed vpon Obiection But say they vnto vs how if it had fallen out so and so Was it not good to prouide for the best We answer them as it is in the coÌ„mon prouerbe Answere How if the skie had fallen As no man that hath any religion and care of his dutie to God will voluntarilie absent himselfe froÌ„ church for feare of that which might come to passe he knowes not when as that if theeues come he may call for helpe or if he spye his neighbours house on fire hee may giue warning of it or will wander vp and downe in his pastures fearing least a sheepe should be fallen into a ditch that he might helpe it out so ought we not in any other time of an imagined necessitie and without iust cause suspected doe that vpon the sabbath which otherwise wee will confesse ought to haue been done neither would we haue taken it in hand at all but taking the occasion of that which present necessitie doth offer vnto vs in deed we must committe the successe of those things vnto the Lord which we could by no wisedome foresee though he hath giuen vs libertie to iudge of the time present yet he hath reserued this preeminence to himselfe alone to be iudge of the time to come and he would haue vs for the dispensation of that to depend vpon his prouidence in obedience to his commandement who hath promised to giue vs fit times for the accomplishment of all things here below so farre forth as he knoweth it to be
is most certaine that we are not onely commanded to rest from these that we haue spoken of but from al other things which might hinder vs from the sanctifying of the sabbath as well as these of which sorte are all honest recreations and lawfull pleasures which are permitted vnto vs vpon the other dayes to further vs in the workes of our callings which we doe stand in neede of euen as of meate and drinke and sleep for if those worldly duties which we are commanded to walke in and be of necessitie required and without the which the common wealth cannot stand at all are then forbidden when we should attend vpon the Lords work because we cannot bee wholie occupyed in both much more those things which serue but for pleasure without the which mankind may continue though not so well continue must be giuen ouer because we cannot haue the present delight in the vse of them and yet at the same time bee occupyed in the hearing of the word such other parts of Gods holie worship and seruice as he requireth of vs vpon the Sabbath day Nay because men cannot be both at Church seruing God with the rest of their people and in their houses sporting themselues with their companions together nor in the great congregation praysing God with their brethren and in the open fieldes playing with their fellowes at one time And God vpon the sabbath requireth these of them therefore the other must giue place to it and we must not thinke it sufficient that wee doe no worke vpon the sabbath and in the meane season be occupyed about all manner of delights but wee must cease as well from the one as from the other And wee must doe it so much the more by how much the workes of our recreation are lesse needefull then the workes of our vocation and yet doe more hinder vs from the sanctifying of the sabbath then they For experience which is the mistresse of very fooles may teach vs and our nature is such that it must needes be so how much we are moued with delectable things euery one in his kinde some this way another that how marueilouslie they do affect vs how all our senses are taken vp with them and all the parts of soule and bodie wholie possessed with them that for the present time none of them can be occupied about the Lords work immediatlie at least wise as they should be Therefore vpon this day all sortes of men must giue ouer vtterlie all shooting hunting hawking tennise fensing bowling or such like and they must haue no more dealing with them then the artificer with his trade or husband man with his plowe and as men must not come to Church with their bowes and arrowes in their hands so neither with their hawkes vpon their fists which they hadde neede to doe so much the lesse because a liuing creature which is stirring which must so beheld in the eye of the bearer and in the open view of others is more able to hinder the minde from being attentiue then a senselesse creature or a peece of a sticke which a man may cast behinde him or throw where he list Obiection And be it that the faulkner say it troubleth him not one whit because by custome he doth not so account of it though I am sure he is more hindered by it in prayer and in hearing the word then if he had it not at all Answere yet how if others should be hindered by it which haue not their senses so at commaundement that they can keepe them from such vaine and hurtfull spectacles Is it not a sufficient cause to keepe them out of the Church where all things should be done both of the minister and people to the edifying and building vp of one another in godlines 1. Cor. 14.26 and not to the pulling downe and destroying of them therein And if they themselues would be ashamed to holde them vpon their fiftes when they should receiue the sacrament vpon what ground doe they holde them in the ministerie of the word Vnlesse they will lightlier regarde the worde then the sacrament or put asunder those things which God hath ioyned So then wee see they are greatlie deceiued who when vpon this daye they haue abstained from all kinde of worke doe thinke they haue marueilouslie kept the commandemeÌ„t though in the meane season they haue been occupyed in all kinde of pleasure and delights because they know no meane betweene working and playing thinke it sufficient that they restraine themselues of the one and then giue themselues all libertie to the other Now if these and such like honest and lawfull recreations doe hinder men in obeying the commandement of rest in so much that they can in no wise stand together what shall we say of so many vnlawfull games as are vsed euery where Much more from all vnlawfull pastimes Ephe. 5.16 which onely and truelie are called pastimes as they be because there is nothing in them but a mere idle and fruitelesse mispending of the time and passing of it away which they should redeeme If such as be tollerable at other times vpon this daye are inexcusable because they hinder vs from sanctifying the daye what profitable shew of reason can be brought for the maintenance of those which being at all other times worthie to bee condemned yet vpon this daye are most commonly practised and are made as it were proper and peculiar vnto it as though the time did make them lawfull and gaue some priuiledge and credit vnto them Here therefore wee may iustly complaine vnto God and men of the manifolde abuses and sundrie breaches of this holy rest by all the disorder and confusion that accompanieth Lords of misrule wherein whole dayes nights are spent euen vpon the sabbaths and at that time especiallie when they would seeme to be most deuoute keeping the remembrance of the greatest benefite that euer was or can bee bestowed vpon mankinde euen the birth and incarnation of Christ Iesus and therefore they will not worke at all for sooth that they might giue themselues more wholie to the consideration of it as they should but that their dooing doe manifestlie speake against them that they doe celebrate the feast of the drunken god Bacchus rather then any thing else So that here we may iustlie complaine with that ancient father and godly diuine Bullinger in Apoc. concio 4. as he did in his dayes That whereas Dauid when hee was vnder Saules persecution chiefely bewaileth that hee had not free accesse vnto the Lordes tabernacle our men count it one of the chiefest happines neuer to come into the companie of the Sainâ—es Et die dominico abuti ad lusus and to abuse the Lordes day vnto gaming Musculin Matth. 12.11 vnto drinking vnto dauncing and vnto prophane things And with another learned man Vanitati student die dominico Many giue themselues wholie to vanitie vpon the Lords day and spend away
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
haue done amisse in this we shall not be able to abide it or to answer one worde for a thousand so great cause haue wee to be humbled before God and to repent vs not onely for our sinnes generallie but particularlie for breaking the Sabbath that so we might see how greatlie we do stand in neede of Christ Iesus without whom we should haue perished so many thousand times and how vnspeakable the loue of God is towards vs in him in deliuering from so endlesse miserie so many times deserued by the testimonie of our owne conscience more by the iudgement of him who is greater then our conscience 1. Iohn 3.20 and knoweth all things And thus we truely vnderstanding and rightly applying the lawe it shall be indeed as it is most properlie called our schoolemaster vnto Christ Gal. 3.24 that wee might bee made righteous by faith and leade vs by the hand vnto our Sauiour when it letteth vs set as in a glasse how in our selues we are more then lost and that none can saue vs but onely he who is truelie called Matth. 1.21 Iesus because hee saueth his people from their sinnes Of whose saluation then may we bee assured that we are truelie partakers when besides the perswasion of the forgiuenes of our sinnes we haue power from him to dye vnto sinne and liue vnto righteousnes as well in this commandement as in any other seeing that he hath not onely borne the punishment of sinne but also tooke it away and as he became a sacrifice for sinne 1. Iohn 3.8 Ephes 4.8 Coloss 2.15 so he came to destroy the workes of the diuell and hauing ascended vp on high hath led captiuitie captiue and spoyled the prince of darkenes who is throwne out and hath giuen rich giftes vnto men not onely vnto his church generallie but particularlie to euery member of the same so that now if any man be in Chrst Iesus he is a new creature 2. Cor. 5.17 and he himselfe now liueth no more but Christ Iesus liueth in him Galat. 2.20 But if we be the olde men wee had wont to bee and bee no more carefull to obserue the rest of the sabbath then we haue been in times past then are we not as yet partakers of the benefite of Christ and so are vnder the curse of the lawe which one daye will sease vpon vs to our endlesse confusion 2. Pet. 1.10 Therefore let vs labour to make sure our election and calling by Gods workes and let vs striue to be perswaded that the Lord hath passed ouer the faultes of our youth wherby we haue infinitelie broken the holy rest of the Sabbath in thought worde and deed in the blindenes of poperie and light of the Gospell openlie and secretlie at home and abroad alone by our selues and with others and that the Lord hath receiued the sacrifice of his sonne as a ful recompence for them by that same second grace which wee haue receiued from the strength of his sacrifice that we doe giue our selues whollie to serue him in all holy obedience vnto this commandement more carefullie in all time to come and that by his grace wee are inabled thereunto and to desire continually to growe in it all which wee know can come from none other then from him who hath obtained it of his father for vs. And thus the lawe shall keepe vs also with Christ that we fall not away from him when it teacheth vs daylie to growe in humilitie for our sinnes past and maketh vs to be carefull of dueties to come Phil. 2.12 labouring to finish out our saluation in feare and in trembling The second booke declaring the seuerall parts of Gods worship whereby we ought publikely and priuately to sanctifie and keepe holy the Lords Day with other and by our selues Deut. 5.12 Keepe the Sabbath day to sanctifie it as the Lord thy God hath commanded thee 13. Sixe dayes thou shalt labour and doe all thy worke 14. But the seuenth day is the sabbath of the Lord thy God thou shalt not do any worke therein thou nor thy sonne nor thy daughter nor thy manseruant nor thy mayde nor thine oxe nor thine asse neither any of thy cattell nor the stranger that is within thy gates that thy manseruant and thy mayde may rest as well as thou 15. For remember that thou wast a seruant in the landâ— of Egypt and that the Lord thy God brought thee out thence by a mightie hand and a stretched out arme therefore the Lord thy God commanded thee to obserue the Sabbath day THe second and last part of this Commandement is The second part of the Commandement is to sanctifie the daye of Rest that wee carefullie spend the day of Rest vpon the holy seruice of God alone which though it be last in order yet is the chiefe and principall thing in the Commandement and that whereunto the ceasing from labour is to be referred and without which the other is vnperfect and as it were a shadowe without the bodie Which that it is so indeede do appeareth by the very wordes of the Lord and the order of them pronounced from heauen as we haue alreadie seene Remember the Sabbath daye to keepe it holy which also Moses preciselie commandeth in repeating the Law to the Israelites before his death Deut. 5.12 Obserue the Sabbath day to sanctifie it â—s the Lord thy God hath commanded thee which daye wee are then rightlie said to sanctifie or keepe holy when we bestowe it vpon the seruice of God which is most holy and so by making it proper vnto that which is holy both we and the daye are hallowed thereby Iohn 10.36 Zanc. de tribus Eloh pan 2. lib. 3. cap. 9. That great learned man Master Zanchius the diuinitie reader at Heidelberge entreating vpon that place of Iohn whom the father hath sanctified saith that to be sanctified signifieth to bee consecrated vnto God and to bee put apart from other things vnto an holy vse and so is God said to haue sanctified vnto himselfe the Sabbath daye that is to haue selected it from the other dayes and to haue consecrated it to himselfe And this significatioÌ„ is very common in the scripture wherupon the people also of God are said to be sanctified vnto God and in this sense Christ taketh where when he saith that he was sanctified of the father for he alone of all the three persons and of all other creatures was ordained vnto the office of the mediator and to be the head of the Church euen before he tooke vpon him our flesh Chrysost in Gen. 2. Homil. 10. Whereunto agreeth that of Chrysostome Quid est What is the meaning of this He hath sanctified it he hath distinguished it from other dayes and we see to what end For as M. Bullinger saith God hath sanctified the Sabbath not that one day in it owne nature Bulling in Rom. 14.5 is better then another or because he delighteth
in our Idlenes but hee hath therefore sundered the Sabbath from other dayes which hee hath appoynted for worke It is then sanctified when we bestowe it vpon Gods worship that we resting from our workes vpon this one daye might more freelie heare the law of God and worship him For by this meanes in deede all the things that euer haue been vsed in the sacred worship of God haue been hallowed in so much that of what kinde or nature soeuer they were before yet now the holie God whom onely they serued and his holie worship vnto which they are made proper hath sanctified them and made them so wholly to differ from all other as though they were not of the same nature and kinde and so from that they were before as though they were not the same any more Thus we doe reade that the tabernacle and the temple were holy with all the ministers of both Which also sanctifieth all other creatures vsed therein Exod. 29.44 Leuit. 27.30 whatsoeuer thing els serued in them euen vnto the very garmēts of the priests as it is in the 29. verse of the same chapter and the tithes of the land giuen vnto the maintenance of Gods worship and them that serued in it So then as all other things are called most holie vnto the Lord in the same chapter because they are separated from that common vse vers 28. wherein other of the same nature are imployed and may not bee vsed but to the Lords vse So the Sabbath day or day of rest is then sanctified of vs when wee doe not vse it in the affayres of this life from the which it must be seperate and from which vpon it we must rest and therefore it is called a day of rest as wee haue seene but vse it in the Lords seruice and make that day proper vnto it and to nothing principally but that So likewise in the 40. chapter of Exod. where mention is made of the rearing vp of the Tabernacle and how euery thing was sanctified by Moses and made holie that which the Lord speaketh of Aaron is true of all other things that serued in the Tabernacle Thou shalt put vpon Aaron the holie garments Exod. 40.13 and shalt annoint him sanctifie him that he may minister vnto me in the Priests office where in the latter words he expoundeth what is ment by making him holie euen to appoynt him to that holie office that hee might serue the Lord in his holie seruice For as the Lord himselfe did then sanctifie the day when he appoynted it to this holie end so when he commandeth vs to sanctifie it he requireth that wee should vse it onely to that holie ende for which it was ordained and so by the right vse of it to maintaine as it were that holines which at the first was put vpon it Euen as Moses did then sanctifie all the forenamed things when he dedicated them to Gods worship and the Priests by vsing them in that manner alone did keepe them holie still which they should haue vnhallowed whensoeuer they had abused them to any other end or not vsed them to this holie end As the water bread wine in the Sacraments Thus wee may easily vnderstand what is the true hallowing of the day euen to spend it in all the parts of Gods worship which maketh euery thing appoynted vnto it holie euen the very time that is spent about it Therefore as the common water being once brought into the Church and appoynted for Baptisme is no more common but holie water being seperated from the common vse of water which is to wash c. and now appoynted to assure vs of the forgiuenes of our sinnes by Christ and of our new birth in him at the commandement of God which is holie And as the common bread and wine set vpon the table of the Lord appoynted for the Sacrament of the Lords Supper which is holy and so put apart from the common vse of these creatures which is to feede our bodies and applyed to that vse which is not common but holie namely that we thereby might bee assured as by most certaine pledges that our soules and bodies shall be nourished vp by faith in Iesus Christ vnto euerlasting life are no more common bread but holie during this most holie vse and the Lord Iesus Christ at the first by appoynting them to these endes did sanctifie them the Ministers and the people by thus vsing of them doe hallow them or keepe them holie So what time soeuer is bestowed of any vpon the seruice of God he keepeth that holie and the Lord commanding vs to keepe holie the day of rest doth require that wee should spend it in the holie seruice of his maiestie vnto which he himselfe appointed it at the first and so sanctified it And this that wee might doe the better he commandeth vs to rest from all other things in the world that so the day might not bee taken vp with any thing els saue this which maketh it holie And thus we doe not onely see that it is further required in this Commandement that Gods holie worship should be practised vpon this day To worship God vpon this day is the most principal thing in the Commandement but also that this is the most especiall thing contained in it and vnto which all other things are to be referred therefore the Lord himselfe in pronouncing the lawe vseth as many words to commend vnto vs the sanctifying of the day as he did to establish resting from worldly affayres as namely when first of all he sayth Remember the Sabbath day to keepe it holie and afterwards calleth it the Sabbath of the Lord thy God that is a day of resting from all other things that it might be bestowed in seruing the Lord thy God for it is called the Sabbath of the Lord not so much because it was appoynted by the Lord as for the Lords vse therfore ought rather thus to be translated Tremel Ari. Mont. Vatabl. The Sabbath vnto the Lord or day of rest for the Lord. And amongst other great learned men which thus reade it so also writeth Tertullian Septima die Sabbatiza Domino Deo tuo Tertull aduersus Marcion lib. 3. Keepe the seuenth day an holie Sabbath vnto the Lord thy God And to this ende as the Lord himselfe doth oftentimes call them his Sabbaths so the ancient and learned father well obserueth it Hierom. in Ezec. 45. Obseruandum saith he it is to be marked that he doth not say absolutely and you shall sanctifie the Sabbath but with a note of difference Sabbatha mea my Sabbaths And so writeth Wolphius Wolph Chronol lib. 2. cap. 4. De Sabbathis plerunque God doth often so speake of the Sabbaths that hee calles them his not for difference sake because the people of God then had none other but that he might shewe that the Sabbath was appoynted for the
honour of his name and dedicated vnto his seruice And as he giueth vs libertie to worke our owne worke vpon the sixe dayes so he commaundeth vs straightly to cease from them vpon the seuenth that we might worke for the Lord seeing it is appointed to bee a day of resting from all other affaires for the Lords busines sake And last of all hee addeth that whereas the Lorde did create the worlde in sixe daies hee himselfe entered into a new worke distinct from the former vpon the seuenth and therefore bestowed an especiall blessing vpon that day which all the rest haue not euen the blessing of sanctification that it might be kept holy to himselfe For as Master Caluin sayth Benedixit sanctificauit Caluin in Gen. 2.3 secundum verbum est exegeticum prioris Of these two words the Lord blessed and sanctified the latter doth expound the former Pet. Mart. in Gen. 2. Whereunto agreeeth Peter Martyr To blesse is to giue and bestow something this did he chiefly giue vnto it that therein wee should rest and apply our selues to the seruice of God which so many words aboundantly testifie that the waightiest thing in this commandement is that the day of rest should bee bestowed vpon Gods seruice in so much that if we had attained vnto the perfect obseruing of the rest yet we are not come to the end and goale as it were of this commandement no not vnto the midde way of it which is so much the more diligently to be taken heed vnto because many through a grosse and palpable ignorance and want of religion as they cannot be persuaded of that precise rest which we haue seene here commanded so more prophanely dreame that though not all yet the greatest part of obedience vnto this commandement consisteth in abstaining from al worldly busines and therefore they that haue some care of this yet neuer or very seldome thinke of the other and making some conscience of working that day thinke it to bee a veniall or no sinne at all to neglecte the seruice of God which is most especially required or at least wise not to be throughly occupied about it Cal in Exod. 20.12 as the Lord on that day doth require For as Master Caluin sayth God was not delighted with the idlenes of his people but when hee bad them rest vpon the seuenth day there was relation to an other end For as the same man saith in another place This were a very bare and naked thing Idem vpon Deut. 5. ser 34. that our hands onely and our feete should rest and that nothing else should bee done What must we doe then wee ought to apply this rest vnto a more high and excellent thing And a little after he shewes it more particularly saying When our shop windowes are shut in on the sunday when wee trauaile not after the common order and fashion of men this is to the ende wee should haue more liberty and leasure to attend on that which God commandeth that is to wit to be taught by his word to assemble our selues together to make confession of our faith to call on his name to exercise our selues in the vse of his sacraments Therefore the seruant of God Moses to meete with this grosse corruption in the 5. of Deuteronomie doth not onely vse the forenamed word of sanctifying the day but further addeth in the same place As the Lord thy God hath commanded thee Deut. 5.12 making the greatest part of the commandement to consist in hallowing of the day For when God sanctified the day Iunij praelect in Gen. 2.3 he commanded man to sanctifie it that is to bestowe it in holy exercises So then looke howe many reasons there were before for the establishing of the day of rest so many more are there for the keeping it holy seeing this is the principall end of resting that it might be hallowed which because it cannot be in that manner that it should vnlesse we doe rest for we cannot wholly bestow it vpon Gods seruice if wee bestowe it vpon our busines in whole or in part therefore that this principall might haue his due roome al other things must giue place vnto it And though there were many other causes of ordaining the day of rest as we haue alreadie seene yet none so chiefe and principall as this For Adam being in paradise whiles he had not yet sinned though he was therefore exempted from many causes of resting which his posteritie did stande in need of yet for this cause was bound vnto it as much as any that resting from the works of the garden he might sanctifie it according to the commandement which otherwise he could not doe And therefore in the wordes of the commandement we are willed to remember the Sabbath day to keepe it holy Therefore we ought to remember the Sabbath to this end especially not so much remembring that we rest vpon it as that we sanctifie the time of our rest and therfore remember to rest before hand that nothing might hinder vs from the worship of God vpon the day of rest but therfore rest and therefore remember to rest that the seruice of God might bee taken in hand And as it is a sin not to be carefull of the Sabbath that we might rest vpon it so it is a greater sinne not to obserue it that it might be a Sabbath vnto the Lorde by sanctifying of it and if for want of heedfulnes any thing do compell vs to worke vpon the day of rest it is our sinne in not marking the Sabbath day so if by our negligence we cannot sanctifie the day of rest vnto the Lorde it is a greater sinne of not remēbring to keepe it holy which is the first greatest thing in this commandement Master Musculus sayth Polluitur Sabbathum cum cuius gratia instituitur Muscul in Math. 12.11 à plerisque plane non curatur The Sabbath is broken of many when they consider not to what end it was ordained How many in the world can and do remember well enough the Sabbath day to rest vpon it but how fewe doe remember to imploy that time about the Lords busines and so to keepe it holy One maketh account of the Sabbath day for this ende another reckoneth of it for that and euery one remembreth it for some purpose but the Lord would haue vs to remember it that wee might altogether bestowe it vpon his worship yet none almost looketh vnto that Therefore it was the wisdome of God to meet with this blockishnes of our who remember euery thing sauing that that we should and those good things which we doe remember wee thinke of them to farre other ends then wee ought to doe and to tell vs plainly that this is the chiefest ende of marking the Sabbath that we might keepe it holy which if we doe not as we cannot so well marke it as we should so wee doe marke it to a wrong ende and doe
as it were take our markes amisse of it Master Caluin vpon these words sayth Hinc colligimus Wee gather from hence that God speakes not of a small matter Caluin in Exod. 20.8 when he commends the sanctification of the Sabbath not in a word but doth exhort them vnto the diligent marking of it and so doth pronounce that their want of care to marke is a breach of the commandement And Master Musculus vpon the same words saith Notādum quod It is to be noted that he doth not simply say Sanctifie the Sabbath day but remember to do it This kind of commanding is not light but waightie hereby is signified Muscul in eundem locum that a matter of great importance is commaunded and that which by no meanes is to bee neglected but with great care to be kept For so do parents and masters vse to commend the doing of those things vnto their seruants children which aboue all other things they would haue least of all neglected So then if it be necessary to rest vpon this day as it hath been strongly prooued vnto vs then is it much more necessary to sanctifie the day as we haue seene in part and it shall more fully appeare vnto vs hereafter Which wee had need so much the more carefully to take heede vnto because the common practise of men is so cleane contrarie vnto it and the sinne as it is more common so it is greater and more dangerous And now we may more plainely vnderstand the great necessitie of that precise rest which hath beene so often spoken of and is so hardly receiued euen for because that otherwise we cannot so keepe it holy vnto the Lord as we ought to doe For this is the law of things consecrated vnto the Lord that they may not otherwise be imployed thē to his vse they must not be partly his partly ours but altogether his if they be holy to him therfore seeing the day must bee hallowed it must not be vsed in other affaires sauing in the lords busines it must not be partly ours by dooing our owne worke and partly the Lords by dooing his but his alone as it is called a Sabbath vnto the Lorde and therefore we are willed to doe no manner of worke in it And that the truth of this doctrine might appeare vnto vs so clearely as the noone daye The sanctification of this day is very precisely vrged in the Scriptures euen that the Sabbath ought most vndoubtedlie to be sanctified of all sortes let vs vnto all this which hath been alreadie spoken adde the consideration of so many scriptures wherein the spirit of God speaking of the Sabbath doth in most significant words commende according to our capacitie this truth againe and againe to vs. And first of all in the sixteene chapter of Exodus Exod. 16.23 vers 25. To morrow is the rest of the holy Sabbath vnto the Lord and afterwards To day is the sabbath vnto the Lord in both which places he calleth it a Sabbath vnto the Lord and in the former place an holy rest not onely shewing that they should rest vpon it but especially to what ende namely that they might keepe the day holy vnto the Lord by seruing of him and therefore he standeth vpon it calling it an holie rest and further adding a Sabbath vnto the Lord as purposing to let them see into the most especiall end of their resting euen the sanctification of the daye in the holy seruice of God Moreouer in the thirtie one chapter of the same booke Exod. 31.14.15 Ye shall keepe the Sabbath for it is holie vnto you Sixe dayes shall men worke but in the seuenth day is the Sabbath of the holy rest vnto the Lord where he calleth it both holie and holy vnto the Lord shewing what manner of rest it must bee not an idlenes or sleepie taking of our rest and ease but a carefull spending of that time in Gods seruice in which we must rest from all other things especially for that purpose Likewise in the 35. chapter of the same booke Sixe dayes shalt thou worke Exod. 35.2 but the seuenth day shall be vnto you the holy day of rest vnto the Lord where Moses declaring that message vnto the people which he had receiued before from the Lord for them telleth it to them fully and in the same number of wordes almost straightly requiring at their hands the keeping holy of the Sabbath day as a thing of great importance as appeareth by his speech so earnest and doubled calling it an holy Sabbath and then a day of rest vnto the Lord. But what should I here stand vpon all the places of Gods word in the olde and new testament which are infinite giuing most certaine testimonie and authenticall credite to this doctrine the time would not serue and the treatise would grow into a greater volume then I am willing it should these may suffice to shew vnto vs that the keeping holy of the Sabbath day must be the principall matter in this commaundement and as it were stand in the first ranke when it is in so many places and in such ample wordes commended and recommended vnto vs. For if it be the wisdome of a seruant there to be very attentiue where his master vseth many words and to be assured that that is a matter of great waight then much more ought wee to iudge the hallowing of the Sabbath daye to bee a thing then the which nothing ought more to be regarded of vs when vnto the words of Remembring and Marking that are set in the beginning of the commandement this thing also is in so many words spoken vnto vs and as it were beaten into our eares That I might not speake any thing of such other places wherein the seruing of God in the place appoynted by himselfe is adioyned vnto such exhortations as are made for the keeping of the Sabbath thereby declaring by what meanes especially the Sabbath is kept holie Leuit. 19.30 as ye shall keep my Sabbath and reuerence my sanctuarie where the Prophet Moses exhorting the Israelites to the diligent keeping of the Sabbath daye speaketh vnto them of that worship of God which was practised in the sanctuarie as the onely way to keepe it Vnto which agreeth that which is set downe in the 23. chapter of the same booke Sixe dayes shall worke be done Leuit. 23.3 but in the seuenth day shall be the sabbath of rest an holy conuocation Ye shall do no worke therein it is the Sabbath of the Lord in all your dwellings For in this place hee doth not onely call it a sabbath vnto the Lorde so many times before but also saith Holy assemblies were cōmanded to be kept vpō these dayes that vpon it must be an holie assemblie which assemblie then should be holie because they must meete for an holy purpose not to deale about any worldly affayres which notwithstanding they did at
other times but to bee occupied altogether in the holy seruice of God and in an holy place And this was a thing not peculiarly belonging to some one day but generallie commanded and practised vpon euery Sabbath day namely to haue holy meetings that the day might be kept holy And indeed it was so inseparably adioyned vnto the Sabbath that it was not onely ordinarie vpon the seuenth day which is onely properly called the Sabbath but vpon all other festiuall dayes of the Iewes commanded by God vnto them to obserue which had also the nature of the first and true Sabbath as appeareth most plentifullie in this one forenamed chapter of Leuiticus in many verses where their seuerall feastes are reckoned vp of which as he afterwards speaketh in particulars Leuit. 23.4 so thus of them all in generall These are the feasts of the Lord and holy conuocations which yee shall proclayme in their seasons calling them feastes vnto the Lord that is dayes of reioycing before him thanksgiuing to him for his benefites and praying to God for the continuance of them wherein that they might bee furthered they had the exercises of the worde and offering vp of sacrifices euen as they did rest from their other busines that they might wholy attend vpon these and so the conuocations or assemblies of the people were holie which if it were true of those daies that were but appurtenances vnto the weekely Sabbath then must it needes much more be verified of it whereunto all the other were referred And if the other dayes could not be feastes vnto the Lord as they are called vnlesse they were holie assemblies then much lesse can this bee a Sabbath vnto the Lord which is the very name of it vnlesse their meetings be in the Lord and for his worships sake For this cause the Prophet Esay calleth it the Lords holie day and a day consecrated as glorious vnto the Lord saying If thou turne away thy foote from the Sabbath Esay 58.13 from doing thy will on my holie day and call the Sabbath a delight to consecrate it as glorious vnto the Lord and shalt honour him c. whereby he doth declare that the especiall thing in the Sabbath day is the honor and seruice of God vpon which we must so altogether attend that it may appeare that wee haue dedicated the day vnto him indeede and made this the chiefe glorie of it that it is holie vnto him Therefore it was commanded in the lawe that the sacrifices and so consequently al other parts of Gods worship which were neuer seuered from them should bee doubled vpō the Sabbath day And then the daily seruice of God was doubled that so they might altogether be occupied about them and doe nothing els the whole time being taken vp with them as is in expresse words set downe by Moses Numb 28. Num. 28.9.10 where hauing spoken before of the daily morning and euening sacrifice he addeth But on the Sabbath day ye shall offer two lambes of a yeare old without spot and two tenth deales of fine flower for a meate offering mingled with oyle and the drinke offering thereof this is the burnt offering of euery Sabbath beside the continuall burnt offering and drinke offering thereof And Chrysostome speaking of this thing sayth Chrysost de Lazar. conc 1. The Sabbath was not giuen for idlenes sake but rather that wee being drawne away from the cares of temporall things might bestow all our leisure vpon spirituall things Nam sacerdos eo die duplicat hostiam For sayth he the priest vpon that day doth double his sacrifice And if wee looke into the 17. chapter of the Prophet Ieremie where he promiseth from God a blessing to the Iewes if they would keepe the Sabbath and threatneth a most grieuous destruction to them if they did breake it wee shall finde that in many verses speaking of the true manner of keeping that Commandement how he not onely requireth a resting from bodily labour but also the bestowing of it vpon Gods seruice when alwaies he ioyneth these two together Iere. 17.22 25.27 If ye doe no worke but sanctifie the Sabbath as I commanded your fathers Whereunto agreeth the practise of the whole Church from time to time as appeareth by the very reading of the storie of the new Testament in which from the one end of it vnto the other nothing is more cleare then the ordinarie reading preaching and hearing of the law publikely with all the rest of Gods seruice practised vpon the Sabbath with one consent which as it is confirmed by infinite testimonies so the time would not serue to stand vpon them I will content my selfe with that one which is set downe in the Acts of the Apostles For Moses of old time hath in euery citie them that preach him Act. 15.21 seeing he is read in the Synagogues euery Sabbath day And when the day was chaunged all the exercises of religion were chaunged together with it and did still accompanie it In the time of the Gospell these meetings are and ought to be vpon the Lords day So that the holie meetings of the Church were vpon the first day of the weeke I call them holie as before because they were taken in hand and continued only for the holie seruice of God as it is apparant in the 20. chapter of the same booke besides many other places where the Euangelist S. Luke writeth thus The first day of the weeke the Disciples being come together to breake bread Paul preacheth vnto them Act. 20.7 c. Whereunto no doubt the Apostle S. Iohn had respect in his Reuelation when he calleth this new day Reuel 1.10 by this new name the Lords day deriuing it from the Lord Iesus who was made Lord and heire of all things who as hee did rise againe vpon this day so he did institute a new seruice and a new ministerie and a new day in the honour of the new worke which he had now finished So that it is true which Master Bucer sayth Communi Christianorum consensu dies Dominicus cōuentibus ecclesijs publicis dicatus fuit ipso statim tēpore Apostolorū Bucer in Mat. 12.11 The Lords day was appoynted for the common assemblies of the Church euen in the Apostles time And therefore as it hath been declared before this was not first brought in by the Christian Emperours but allowed and approued by them or rather by publike authoritie established whereas the Christians did without law by the authoritie of Gods word obserue it before So that it may truely be called the Lords day as it is indeed not only because the Lord Iesus did arise from the dead vpon that day and so declared that he had made an end of the worke of our redemption but also and especially because by seruing of him vpon that day in that manner that he hath appoynted not onely the memorie of it is kept but we are made
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
so straightly requireth at their hands As we may see in the scriptures how they that feared God liuing in the corrupt times of the Church and so not hauing their ordinarie teachers haue vpon the Sabbath day frequented those places though farre off where by the doctrine of the word they might sanctifie the day in some good acceptable manner In which consideration the Shunamite as it is recorded in the second booke of the Kings when his wife tolde him that she was going to the Prophet 2 King 4.23 but concealed the cause from him which was for the restoring of her sonne to life which she had obtained by his meanes before he demaundeth of her why she should goe that day seeing that it was neither new moone nor the Sabbath day as though he had sayd if it had been any of these daies which the Lord had commanded to be kept holy then no maruaile if she hastened thitherward so fast For so it ought to be and so it appeareth she vsed to doe that by hearing of his doctrine she might keepe holie the day and so thereby bee furthered in all other holie dueties In this respect I would to God wee might say of our time Iustin Martyr Apolâ—g 2. as Iustine Martyr doth of his Die qui solis dicitur omnes qui in oppidis vel agris morantur in vnum locum conueniunt Vpon the day that is called Sunday all that dwell in the townes or villages doe meete in one place and for the space of an houre the canonical scriptures of the Prophets Apostles are read It is a Canon in the prouincial Councell of Malisgon That if any man haue a Church neere them they should goe together and there vpon the Lords day to bee occupied in prayer c. Where their meaning was not to dispense with them that were further off but to inioyne all to goe to their next Churches And in another Councell this is the maine reason why they should giue ouer all worldly affayres Quo facilius ad ecclesiam venientes Concil Alater 3. cap. 27. That they might the more easily come to the Church and pray c. And vnto this doth that learned father and Bishop Augustine exhort his auditors in a sermon which I haue often alleadged which is worthie of all men for this purpose to be read ouer August de teÌ„p sermon 251. Let no man separate himselfe from diuine seruice Neque otiosus quis domi remaneat neither let any man tarrie idling at home Idle when other are gone to the Church Which also as it is very Christianly prouided for vnder her most excellent Maiestie both by statute and also by her Iniunctions Q. Iniunct articl 46. that all should resort vnto their parishes vpon all Sundaies and there to continue the whole time of godly seruice vnder the paine of penaltie So it had been happie for this land if in all places it had been executed but with halfe that care that it was first meant But I may complaine of it with Master Caluin Caluin vpon Deut. 5. Ser. 34 rather theÌ„ amend it That whereas if we were so feruent in the loue of God as wee should all would morning and euening assemble themselues together to the end they might be edified more and more in the seruice of God we see that with much adoe men will assemble themselues on the Sunday and that many are to bee holden to this order by force and violence and a little after it sufficeth not that euery one withdraw himself to his owne house either to reade the holie scriptures or to pray vnto God but it behoueth that we come into the companie of the faithfull and there declare the concord and agreement we haue with the whole bodie of the Church and celebrate in such wise this order as the Lord hath commaunded So then as wee haue seene heretofore that it is lawfull vpon these occasions to trauaile vpon the day of rest now we learne that it is necessarie not only tolerated but inioyned vnto vs because it is the day that must be sanctified and therefore all labours commanded whereby wee may hallowe it in the best manner Therefore let vs in all conscience and care to serue God cast away such vaine pretences as that the weather is too hot or too cold the wayes are too foule the iourney too long and a thousand more which might hinder vs at any time froÌ„ the preaching of the word and common prayer in which consisteth the head and the foote of keeping holie the Sabbath day For these are so necessarie and haue been so continually practised of the Church by succession as it were from hand to hand deliuered to the posteritie that wee should too much degenerate from them if wee should debarre our selues from these holie things The Apostle writing to the Corinthians where he had before taught euery Sabbath day and so by his example and doctrine shewed them the right manner of keeping holie the day when afterwards some great abuses were crept into the Church he writeth vnto them and correcteth the faults that were in their solemne assemblies vpon the Lords day as appeareth most plainly in the processe of the whole chapter but more especially when he so many times repeateth their generall comming together Corin. 11.17.18.20 seeing then he findeth fault with the corruptions in prayer prophecying or preaching and the Sacrament it is most euident and must needes bee granted that these were the holie exercises vpon that day vsually in their common meetings whereby the day was made holie vnto the Lord and most glorious to them If theÌ„ it be so as it cannot be denyed vnles we will denye the cleere light of the Sunne at midday that the chiefest poynt of hallowing the Sabbath day consisteth in comming to Gods house where he offereth vnto vs the speciall parts of his seruice to be occupied in and no where so much as there Where the word is not preaâ—hed or men come not to it this day cannot be hallowed as it ought then it must needes bee subscribed vnto that in Poperie and al false religion there is nothing els but a meere prophaning of the day by abominable idolatrie and superstition and so many daies as we were vnder that intolerable bondage we were set free from Gods seruice and so long liued wee in a continuall breach of this Commandement And not onely so but wheresoeuer the preaching of the word is not or where men haue it and come not to it there can they not sanctifie the day in that manner that they should because they want the principall part of Gods seruice and that which should direct them in all others and make them most profitable vnto them Which if it be so as wee cannot with the least shew of reason deny it then what cause haue wee to be sorrie for our selues and others Which haue so many times broken this law by wilfull absenting
our selues from the Church without any iust cause or by not seeking to the Prophets to teach vs when wee had not them at home and which doe so continuallie see our brethren in many places for want of teaching willingly to breake this law and which must needes foresee ours and their posteritie to fall into the same sinne nay to continue and dye in it vnles by establishing a preaching ministrie euery where which all are commanded publikely to pray the disease be now cured and so to be preuented in time to come In our English Letanie And if this be the estate of the poore people The ministers that cannot or wil not preach are special causes of vnhallowing this day that haue not the preaching of the word among thē that by breaking the Sabbath continually they must needes prouoke the most patient Lordes wrath at the last and endanger their owne soules health what can bee saide or thought sufficiently and answerably vnto the sinne of them who being called the ministers of God as they that should be the chiefe in his seruice and goe before others in it by preaching vnto them are able and willing to do nothing lesse in the world then that For partlie they are ignorant and cannot doe it partlie they are giuen to ease and will not doe it and partly they haue so many charges to looke vnto that they know not where to begin to doe it And so doe not onely vnhallow euery Sabbath daye that the liue and doe bestow no daye in the weeke so ill as that which they should bestow best of all because they neglect that which God requireth most of all at their hands but also are the onely chiefe causes euerie where of vnhallowing the Sabbath and doe compell the people to breake it whether they will or no which sinne is yet so much the greater in them because it is not accounted of and so there is no care to amend it But let them bee assured that all the charges giuen concerning the sanctifying of the Sabbath in the scripture must bee double charged vpon them for themselues their people and looke how earnestlie this is by the Lord commanded so seuerely will it one day bee required at their hands when they shall haue no bodie to speake for them nay they shall pleade against themselues and better were it for them a thousand times to begge in the meane season then to eate vp and to liue vpon as it were their owne sinnes and the sinnes of their people and to carry about with them their owne bayne not by slipping into of humaine frailty but stubbornely falling into and more wilfullie lying in so manifest a breach of so great a commandement and that in the highest poynte of it Psalm 95.7.8 2. Thes 2.10.11 Therefore to daye if we will heare Gods voyce let vs not harden our hearts against it but let vs receiue the trueth in loue least he giue vs vp to strong illusions effectuallie to be deceiued and to beleeue a lye and let vs confesse as the trueth is that the Lord would haue euerie Sabbath to bee sanctified by the Minister and the people and that in the Church he ought to preach the word and they to heare it euery Sabbath daye And though we bee not so grosselie blinded to imagine that it is not necessarie one whit vpon that day we must not also be deceiued to thinke that now and then is sufficient once a moneth or twise a quarter and so sometime both Minister and people should be exempted from it as though they could sanctifie the daye after some other manner And though I haue iustly stood vpon the preaching of the worde especially because it is the greatest parte of Gods seruice and yet that which is most neglected my meaning is not to exclude the other as though they appertained not vnto vs for it wholly and euery parte of it doth concerne vs and is to bee practised vpon this daye Therefore wee must also come to the reading of the worde We must be present also at the reading of the worde common prayer and administration of the Sacraments from the beginning to the ende and common prayer and receiue the Sacrament so oft as it is administred yea though we receiued it the Lords day immediatlie before and be present at the Baptisme of others For wee haue in the forenamed places seene all these practised together seeing they be parts of Gods publike worship we must leaue no holy worke of his vndone whereby the day might be sanctified vnto him So we must bee present at the whole action and continue at the diuine seruice from the beginning to the ending as it is prouided by the lawe of the realme which is grounded vpon Gods worde neither foreslowing to come at the beginning nor hastening to depart at the ending which is so much the more diligently to bee taken heede of on euery side because herein many doe offend carelesselie and yet the danger of it is very great Some vnder the pretence of comming to the Sermon tarrie at home a great part of the seruice and so neither are they at the confession of sinnes with Gods people nor are made partakers of the prayers of the Church for the forgiuenes of their sinnes neither doe euer heare much of the scripture read other vnder the colour of being at all these departe away before the blessing is pronounced vpon them and so many times lose the fruite of all as Iudas did or else tarie not the ministring of the Sacrament as though it were a thing impertinent vnto them Therefore it is in expresse wordes set downe by the Prophet Ezekiel cap. 46. Where hee speaketh of Gods worship vpon the Sabbath daye that the prince shall be in the temple in the middest of the people he shall goe in Ezek. 46.10 when they goe in and when they goe forth they shall goe forth together where we see he requireth that all should be present from the beginning to the ending euen the very chiefest in euery congregation as well as the meanest and no priuiledge is to be giuen to any one more then to another for comming vnto abiding at and departing from the seruice of GOD which concerneth them all like in the whole and in euery parte of it then the which nothing can be spoken more truely nor more plainely which the Prophet Dauid as he knew very well so laboured to perswade the people of it Psalm 84.10 when in the Psal 84. He accounteth the dore keepers of Gods house blessed who were first and last in the temple so partakers of the whole worship Wherefore whensoeuer wee doe voluntarilie bereaue our selues of any part of the publike Ministerie we cannot sanctifie the daye so in euery portion of Gods worke as he would haue vs to doe Hereunto it seemeth they had respect in that councell Concil Malisgon 2. cap. 1. wherein they say Si quis whosoeuer
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
the Sabbath was first of al ordained For as when Dauid sayth Psal 40.6 Sacrifice and burnt offering thou diddest not desire but mine eares hast thou prepared burnt offering and sinne offering hast thou not required then sayd I loe I come to doe thy will O my God as it is written of me in the roule of thy booke for thy law is within my heart He doth not say that the Lord required no sacrifice and burnt offering at all for he had commaunded them in his word but he testifieth that all sacrifice and all the outward worship is nothing accepted when it is seuered from obedience and when wee thereby are not made more fit to obey God in all other dueties euen as it is expounded in another place 1. Sam. 15.22 Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voyce of the Lord is obeyed Behold to obey is better then sacrifice and to hearken is better then the fat of rammes So the Prophet Esay in the place aboue mentioned expounding the lawe as it was the chiefest office of a Prophet preacheth vnto them the true interpretation of it that though all Gods seruice bee obserued in euery outward poynt vpon the Sabbath yet all is ceremoniall without these fruites appearing in vs afterwards neither is it done in that manner that GOD alloweth or that they thereby could looke to inherite that promise which in the same place hee maketh to them that shall truely keepe holie the Sabbath And thus are all other places to bee vnderstood which are of the like nature in this Prophet and others neither doe they proue that to rest from sinne is a proper duetie of this Commandement more then any other to which purpose they are alleadged of some that I may speake it with their fauour but onely shewe what should bee the fruite of these exercises both vpon that day and all other besides And therefore in like manner the same Prophet exhorting the Iewes to vnfained repentantance for their sinne and a diligent care to please God framing their liues according to his word in all dueties to his maiestie and to their brethren and then promiseth all manner of blessings vnto them so doing in the midst of this exhortation once or twise speaketh of sanctifying the Sabbath day as a chiefe meanes to bring them to this saying He that keepeth the Sabbath and polluteth it not and keepeth his hand from doing any ill And verse Esay 56.2 4. He that keepeth my sabbaths and chooseth the thing that pleaseth me and taketh hold of my couenant Wherein as he declareth vnto them that this is the way to come to this faith and repentance which hath those promises annexed vnto them euen to serue God in all parts of his worship vpon the Sabbath so he there requireth this at their hands that they would in such wise sanctifie the day that they may be thus altered and chaunged thereby Whereunto agreeth that which is in the Prophet Ezekiell where he telleth the Iewes how many meanes the Lord had bestowed vpon them to doe them good and yet how vnprofitable they were vnder them and therefore that their sinne was so much the greater and their punishment so much the more due speaking of their forefathers I gaue them my statutes Ezek. 20.11.12 and declared my iudgements vnto them which if a man doe hee shall liue in them Moreouer also I gaue them my sabbaths to bee a signe betweene mee and them that they might knowe that I am the Lord that sanctifie them Which mercie of his he continued with their posteritie for he said vnto their children in the wildernes verse 19. Walke in my statutes and keepe my iudgements and doe them 20. And sanctifie my Sabbaths and they shall be a signe betweene me and you that yee may knowe that I am the Lord your God c. His meaning is that hee offered vnto them life euerlasting in his holy worde hee gaue them also the Sabbaths wherein they being wholly and profitably occupyed in all the exercises of religion might thereby knowe that the Lorde their God would by his holy spirite worke in them all that faith and obedience which he required of them that they might come to life euerlasting So then he required of them so to behaue themselues on the Sabbaths as that thereby they might attaine vnto that for which he especially gaue them vnto them But this may bee sufficient to let vs see into so playne and easie a matter as this namely that though we come to the Churche all our life euery Sabbath and remaine there from the beginning to the ending yet onely so many dayes no more haue we kept holy as we ought by how many wee haue been bettered and furthered I meane in the waies of our saluation and made more fit to serue God and our brethren thereby Here we haue cause to repent vs of our vnprofitable cō ming to the Church what shall wee say then to all our vnprofitable wandrings to the Church and home againe And how shall we giue an account to the Lord for them And if the case stand so betwixt the Lord vs that many times when we thought our selues best occupied euen that is turned into sin vnto vs what great cause haue we to be truely humbled before him by repentance for our sinnes that so wee might bee exalted of him in due time And in deede this is so great an euill that wee cannot tell where to make an ende of it For letting passe all the dayes of our vanitie and ignorance spent either in poperie or in the light of the Gospell wherein wee were alwaies vnprofitable in the seruice of God wee may with heauie hearts remember how many times since our calling we haue met in the Church with the least profit that may be or rather none at all in respect of the meanes that did offer vnto vs so great profite in so much that though our profiting in worldly things haue been so great that it may be seene a farre off yet our increase in heauenly things is so small or rather none at all that it cannot bee descryed come as nere as you will And when as in all other things we doe reioyce at the greatnes of our gayne whether wee looke within the doores or without in the house or the fieldes to our cattell or to our goods onely in spirituall matters I will not say our gayne is so small but our decaye and losse is so great that wee haue great cause to be ashamed of it And though from the markets and fayres we come not without some prouision yet vpon the Sabbath which is the market day for our soules we come home many times and carrie nothing whereby we might liue the better the whole weeke following To be short though from a common person we haue not many times departed without some profit yet from the minister of Gods word euen
couenant betweene the Lord and the King and the people that they should be the Lords people likewise betweene the King and the people Where we see there was a plaine law established by the consent of the chief Rulers in the Church and Common-wealth both for the abolishing of al idolatrie and planting of true religion that so the King and the people might be Gods people the execution whereof is set down in the sequent of that chapter and the next immediatly following and also for the loyall subiection of the people vnto their new King and of his defence ouer them that so they might bee his liege people and he their soueraigne Lord and King And indeed this is the chiefest end of al gouernment that men might not professe what religion they list and serue God after what manner it pleaseth them best but that the parts of Gods true worship might be set vp euery where and all men compelled to stoope vnto it and make profession of it at leastwise in the outward discipline of the Church that so thereby we might liue more peaceably our selues and doe more dueties vnto men Euen as the Apostle writeth vnto Timothie in his former Epistle willing him and so in him all Ministers to make supplications 1. Tim. 2.1.2 prayers intercessions and giuing of thankes for Kings and for al that are in authoritie that we by them might leade a quiet and peaceable life in all godlinesse and honestie In which words as he sheweth the people what they may looke for at the hands of their rulers thereby to moue them the rather to pray for them so he sheweth the rulers what they should procure vnto the people namely that they might liue in the profession of Gods true religion honest dealing one with another maintaining the common peace for these ends both at home and abroad Euseb de vita Const. lib. 4. cap. 18. 19. And this is that good report which Eusebius giueth of Constantine the Emperour that he made lawes compelling all men to the publike seruice of God vpon the Lords day exempting no man there from no not the souldiers in warre so farre forth as they might who prescribed to them for that purpose formes of prayer and commanded them to be occupied in other parts of Gods worship Therefore it ought to bee prouided that the preaching of the word be euery where established for in that especially the sanctifying of the Sabbath consisteth as being the greatest part of Gods worke and which must direct the people in all other parts of his holie seruice and without the which the day cannot be hallowed in the least measure of that which the Lord requireth of vs and all other parts of true religion ought so in all places to bee ordained that none might haue iust cause to complaine that for want of meanes though they rest vpon the Sabbath from their worldly busines yet they cannot sanctifie it as they are commanded Which if it be true then much lesse ought there to be any toleration for the Masse in a Christian Common-wealth or any bearing with such kinde of Idolatrie For beside the plaine Commaundement of God concerning this matter so many times repeated in the word to destroy all remnants of them and cleane to put out the monument of thē as abominable which ought to bee a light and a direction vnto vs wee haue the examples also of many godly kings in the most flourishing Common-wealth of Iudah going before vs and as it were leading vs by the hand thereunto Hezekiah tooke away the hye places and brake the Images 2. King 18.4 and cut downe the groues and brake in peeces the brasen Serpent that Moses had made because the people did burne incense to it But that is most worthie of remembrance which the Holy ghost speaketh concerning King Asa that he tooke away the Sodomites out of the land 1. King 15.12 and put away all the Idols that his father had made and he put downe Maachah his mother from her estate because she had made an Idoll in a groue and he destroyed her Idols and burnt thē by the brook Kidron for which he is highly cōmēded euen for that he would not giue libertie to any no not to his mother to dishonour the name of God by a false shorship and to draw others thereunto by her example Last of all wee haue a most excellent paterne to followe both in abolishing al superstition and planting the true religion in that rare and thrise renowned king Iosiah of happie memorie as it is at large described in the second booke of the Kings 2. King 23. P. Martyr in Iud. cap. 1. Whereunto I may adioyne the iudgement of P. Martyr concerning this matter who sayth Magistratus non potest non damnari c. The Magistrate must needes bee condemned who maintaineth Idolatrie seeing hee hath the sword to punish sinne And a little after he alleadgeth S. Augustine vpon these words of the Psalme Be wise now ye Kings c. They are admonished sayth he in that they are Kings Psal 2.10 to vse the sworde committed vnto them of God for the defence of the Christian faith and for the repressing of the wicked Igitur principibus minime licet vt impuros cultus concedant c. Therefore it is not lawfull for Princes to grant immunitie vnto any false worship yea it doth especially concerne them seuerely to compell all vnto the true doctrine and such rites of the Church as are agreeable vnto the word In which zeale her most excellent Maiestie hath not been behind these worthie paternes of goodnes before named when as besides the vtter abolishing of all idolatrie in one day to the great perill of her estate and life by cutting off the head and taile of it at once she hath since of the like princely goodnesse sundrie times prouided by statute against all such as should in secret corners presume to sing Masse or to be present at it But the aboue named examples are so much the more diligently of vs to bee considered because in them wee haue not only lawes made for the sanctifying of the Sabbath but the execution of them for that which was done then was done by law and though it be a great mercie mercy of God to liue where good lawes bee yet it is greater where they bee well practised in so much that though there be neuer so many good lawes made for the inlarging of the Gospell in any kingdome it is to no great purpose except they be well looked vnto Therefore as wee haue seene that true religion by law ought to be established so that it might by all men bee publikely obserued all magistrates must haue an especiall care of that Of the want of which I am perswaded there is more cause to complaine then of the former For though there bee many things wanting to the perfection of the Church because of our sinnes yet all things
that he blessed the seuenth day and sanctified it and that in it God rested from all his worke which he made to teach vs assuredly that this Commandement of the Sabbath * P. Martir in Gen. 2. was no more then first giuen when it was pronounced from heauen by the Lord then any other the Morall precepts nay that it hath so much antiquitie as the seuenth day hath being for so soone as the day was so soone was it sanctified that wee might know Rulling in Rom. 4.5 that as it came in with the first man so it must not goe out but with the last man and as it was in the beginning of the world so it must continue to the ending of the same and as the first seuenth day was sanctified so must the last be and as God bestowed this blessing vpon it in the most perfecte estate of man so must it be reserued with it till he be restored to his perfection againe The Church of God did keepe the Sabbath from the beginning before it was pronounced vpon Mount Sinai And we shall be so much the rather perswaded of this if we consider how the Church of God vpon the consideration of the first institution of the Sabbath did retaine by tradition the true knowledge and practise of this Commandement as well as any other part of the word from Adam vnto the comming of the Israelites into the wildernesse passing ouer the red sea from out of Egypt before the giuing of the law as appeareth in Exodus when Moses exhorting them vpon this new occasion of gathering and preparing Manna to the sanctifying of the Sabbath still notwithstanding that as they had done before and therefore to rest now from both saying Bake that to day which you will bake Exod. 16.23 and seeth that which you will seeth and all that remaineth lay it vp to be kept till the morning for you first speaketh of the Sabbath immediatlie following as of a knowne thing vnto them in the former part of the verse to morowe is the rest of the holie Sabbath vnto the Lord vpon which bare notice of the Sabbath next ensuing hee could not haue so forcibly required the â—â—sting from worke if it had not been a thing that they â—ere long acquainted with Besides in this same place he perswadeth them vnto â—t with the same reason that the Lord vseth in promulgating of it and almost in the same wordes sauing that that which is there generally spokeÌ„ is here applyed to the particular occasion Sixe dayes shall you gather it verse 26. but in the seuenth day is the Sabbath to shew vs also that they knew the equitie of this commandement from the beginning Moreouer when some did breake this commandement so reasonable so well knowne in seeking for Manna Moses reprouing them at the worde of the Lord sayth in the words following verse 29. Behold how the Lord hath giuen you the Sabbath speaking of the time past therefore he giueth the sixt day bread for two daies tarrie therefore euery man in his place Last of all Moses testifieth of the people in the 30. verse Tremelius Iunius that afterward they rested euery Sabbath as some doe reade it and as yet the law was not giuen And therefore vnder correction I thinke it not true that is auouched by a learned man when hee saith Conuinci non potest Muscul loc com praecept 4. c. It cannot be proued that the Sabbath or rest of the seuenth day was kept before the giuing of the law either from Adam before the floud vnto Noah or after the floud vnto Moses or of Abraham and his posteritie For as a learned and ancient father and Bishop saith Iam hîc ab initio c. Here now euen from the beginning God hath insinuated this doctrine vnto vs teaceing vs In circulo hebdomadis dieÌ„ vnuÌ„ Chrysost in Gen. 2. Homil. 18. that in the â—oÌ„passe of a weeke one whole day is to be put apart for a â—pirituall rest vnto God Vnto all which may be added â—â—at for proofe that this commandement is naturall morall and perpetuall that I say may bee added which was practised among the Gentiles and all the heathen concerning the keeping holy of certaine dayes though altogether ignorant of the lawe of Moses The Gentiles by the light of nature kept some daies holy for though it was so that they knew not the institution of the seuenth day much lesse did they keepe it yet some daies by a common consent they seuered from their worldly affaires and dedicated them to the seruice of their Gods nay though they did altogether so hate the onely true holy day that neither would they obserue it themselues and also mocked the Iewes for obseruing it Iere. Lament 3.7 yet of themselues they erected other dayes which they appointed to a holy and religious vse which euidently declareth that the lawe of the Sabboth was so deeply grauen in the hart of man at the first by God himselfe that howsoeuer the print of it was by the fall of Adam and by sin growing in the posteritie was I say greatly mangled and defaced so that it could not be read yet it was not so wholly raced out but that some deformed scratches and is it were scarres of it did appeare And therefore though they could not attaine to the knowledge of the day much lesse the true maner of sanctifying it without the word yet that there should be a day differing from other in vse sequestred from the common affaires of the world and consecrated to the worship of God this was that which did shew it selfe to them whether they would or no. Herein therefore I agree with the Schooleman who sayth Thom. Aquin. 2 a. 2 ae quaest 122. art 4. That the commandement of sanctifiyng the Sabbath is partly morall morall in as much as a man doth appoint a certaine time of his life to attend vpon heauenly things for there is a naturall inclination in man to depute a certaine time for euery necessary thing as for the receiving of his meate for sleepe and for other such things and therefore he doth according to the direction of naturall reason appoint a certaine time for his spirituall refreshing wherby his soule is refreshed in God And as in the secoÌ„d commandement though they knew not the true seruice of God as being without his word yet that hee should some wayes outwardly beworshipped they were fully assured as apâ—eareth by their superstition and Idolatrie So the very â—ay that God had blessed to this ende they vnderstood not neither could doe without the lawe yet that there â—ought to be some day they held vndoubtedly as appeareth by their practise when they had sanctified so many daies to themselues And that this Sabbath day The Gospell hath not taken away the obseruation of the Sabbath which hath that commendation of antiquitie and consent which wee haue heard ought to
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
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
I shuld obstinately coÌ„tend with any where â—he Lord hath giuen any authoritie to his Church ordiâ—arily and perpetually to sanctifie any day except that â—hich he hath sanctified himselfe For I holde this with â—ther learned men as a principle in diuinitie that it belonâ—â—th onely to God to sanctifie the day as it belongeth to him to sanctifie any other thing to his owne worship Muscul loc com praecept 4. Deus est qui sanctificat sayth Musculus Jt is God that doth sanctifie that is who of common or prophane thinges makes holy it is duetie religiously to obserue according to his word the things that are sanctified of him nostrae potestatis non est sanctificare it is not in our power to make holy at our pleasure the things that God hath not sanctified if any man shall attempt it hee not onely therein is superstitions and not religious but also doth therein chalenge that to himselfe by a rashnes that cannot be excused which belongeth onely vnto God And as wee know not how to worship him but that we are sure by his worde that hee hath sanctified such and such things to that end namely hath appointed the preaching of his word the administration of the Sacraments and calling vpon his name for that purpose and therefore in vsing of these we promise our selues to be blessed of him for he hath himselfe established them by his owne mouth and therefore his blessing must needes accompany them So at what time we should neglect all other things and wholly apply our selues vnto these wee are wholly ignorant but that we know he hath sanctified the seuenth day and blessed it for this cause and it was as needfull for the Lord in respect of our selues to tell vs which was the day as to tell vs that there ought to be a day and so much the more by how much our nature is more corrupt in one then in the other For all they which either by the light of reason or knowledge of Gods worde haue attained to this trueth that there ought to be a day seuered from the rest to this ende yet haue not gone so farre with one consent to set downe this very seuenth day For that I might not speake of the Gentiles who kept so many holydaies as we know they did yet could not away with the Sabbath of the Iewes which was vpon the seuenth the very practise of the Papists doth declare how blinde wee are in this matter who vnto the seuenth day which the Lord hath sanctified haue adioyned so many other daies as the second third or fourth day of the weeke and all of them indifferently as they fall out and made them equal with the seuenth in sanctifying of them nay many times preferring them aboue it in that they haue appointed a more solemn kind of seruice vpon some of theÌ„ then vpoÌ„ the seuenth and iudging it a greater sinne to trauell or worke vpon some of them then vpon the seuenth wherin yea if their religion were good they could not ordinarily looke for such a blessing of God as vpon the other Besides there bee other who iustly condemning the Papists for this intrusion of dayes yet are persuaded not onely that the day which wee nowe keepe may bee changed by the Church without any offence but that the number of seuen may bee altered contrary to that which hath continued from the beginning Therefore we must needes acknowledge it to be the singular wisedome and mercy of God towardes his Church thus by sanctifiyng the seuenth day to ende the strife For as we see in Gods seruice when men goe away from his word there is no end of deuising that which hee alloweth not and they fall vpon euery thing sauing vpon that they should so in appointing the day if wee be not ruled by the worde wee shall find by experience that euery day will seeme more conuenient to vs then that at leastwise we shall seeme to haue as good reason to keepe any other as the seuenth Now seeing it appertaineth onely vnto God to blesse vs It belongeth onely to God to sanctifie any creature it caÌ„not belong to any but him to appoint the meanes whereby hee will conuey this blessing vnto vs and hee hath not onely sanctified the meanes but hath especially blessed the seuenth day for those purposes and dealing with it we deale with that which hath an especiall blessing vpon it for our sakes For this cause we vse in the sacraments the water the bread the wine rather then any other thing in the world we look assuredly to receiue that blessing from these creatures which we cannot from any other because GOD hath sanctified them for this purpose and hath put that rich blessing vpon them for our good which no other creature hath vnder the sunne In so much that if any one would minister or receiue the Sacraments in any other elements then these he should not finde that blessing of the forgiuenes of sinnes and newnes of life which the Lorde doth by these meanes conuey vnto his Church For as no man in the worlde can of himselfe make this promise vnto men that they shall bee washed and clensed from their sinnes by the bloud of Christ and that by his body and bloud they shall be nourished in soule and in body vnto euerlasting life so none in the worlde can appoint out the meanes whereby God will conuey these inestimable treasures vnto vs put vs into the possession of them and make vs assured of them which when himselfe hath done wee cheerefully looke for that good from them because hee is faithfull and true that hath sayd hee hath thus blessed them for vs. In regard of which as the Iewes did faithfully keepe that seueth day to the end which they knew by the word which onely God blessed and sanctified for their vse so it was vnlawfull for them to change it for any other because they had not that warrant that they should be specially blessed vnto them as they had for this which being that very day vpon which the Lorde himselfe rested from all his worke which hee made hee did therefore blesse this seuenth day and sanctified it Gen 2.2 because that in it hee had rested from all his worke that God had created and made to that ende that they obseruing that day rather then any other might therein bee made like to their creator and might shewe by their practise that they worshipped him whom they knew euen him that as he had made an especiall couenant with them to saue them so he was able to doe it for it was euen hee who when he had made the whole worlde in sixe daies rested vpon the seuenth and therefore sanctified it and none but that that this work of his might be had in an euerlasting remembrance And when all the Gentiles round about sayd that they worshipped euery one of them the true God and yet they did not thus knowe him
by his word and by his works and therefore made him but am Idoll they by their practise in obseruing that seuenth day did shewe that they did know him aright and so made him knowne vnto others the glorie of which worke had beene obscured and darkened if they had changed the number of that day which the Lord in wisedome left to his Church to bee obserucd in the policie and discipline of it when hee might haue appointed some other that so the benefit of our creation might alwaies with praise be remembred in the Church according as it is said in the words of the commaundement In sixe daies the Lord made the heauen and the earth Exod. 20.11 the Sea and all that in them is and rested the seuenth day therefore the Lord blessed the Sabbath day and hallowed it which in the verse going before hee calleth the seuenth day Thus we learne that God did not onely blesse it but blesse it for this cause and so wee see that the Sabbath must needs be still vpon the seuenth day as it alwaies hath beene But now concerning this very speciall seuenth day Why we keep another seuenth day and not that which was from the beginning that now we keepe in the time of the Gospell that is well knowne that it is not the same it was from the beginning which God himselfe did sanctifie and whereof hee speaketh in this Commandement for it was the day going before ours which in latine retaineth his ancient name and is called the Sabbath which we also grant Dies Sabbathi but so that we confesse it must alwaies remaine neuer to be changed any more and that all men must keepe holy this seuenth day and none other which was vnto them not the seuenth but the first day of the weeke as it is so called many times in the new Testament and so it still standeth in force that we are bound vnto the seuenth day though not vnto that very seuenth Concerning the time and persons by whom and when the day was changed it appeareth in the new Testament that it was done in the time of the Apostles by the Apostles themselues and that together with the day the name was changed and was in the beginning called the first day of the weeke afterwards the Lords day It was changed in the Apostles time Acts 20.7 Now that it was changed in the Apostles time it appeareth by that which we reade in the Acts. The first day of the weeke the disciples being come together to breake bread Paul preached vnto them ready to depart on the morrow and continued the preaching vnto midnight In which Scripture we see that now at this time the Churches in some places vsed to haue their publique assemblies vpon this day and that all the parts of Gods worship proper to the Sabbath were exercised vpon this day as the preaching of the word receiuing the sacraments and common prayer and that the Apostles consented to the practise of this for Paul preached at this generall meeting And it appeareth by the circumstance of the story that this was then ordinarie though not in all places at the first for this meeting was not vpon this speciall presence of Paul for hee had taryed there now seuen dayes in all but they met to receiue the sacrament as it may bee gathered that it was an vsuall thing in the Church to receiue it euery sabbath and vpon this occasion Paul preached and because hee was to depart on the next daye and so they knew not when they should heare him againe therefore hee continued preaching so long as hee did Vnto which may be adioyned that which he writeth to the Corinthians 1. Cor. 16.2 Euery first daye of the weeke let euery one of you put aside by himselfe and lay vp as God hath prospered him that there be no gathering when I come where he willeth them to do that vpon this day which is most agreeable to the sabbath Namely to gather for the poore which is the fittest day for that purpose and therefore no doubt chosen out by the Apostle both for that reason he alleageth that the weeke being ended and a man seeing how God hath blessed him in it hee might accordingly extend his liberalitie and chiefly because it ought to be then when wen heare the word that by it they might be most of all stirred vp vnto it and are made partakers of the Sacraments and prayers of the Church and so thereby receiue most mercies at Gods hand that out of their abundance they might supply the necessitie of others Seeing then in the wisedome of the spirite it seemed good vnto the Apostle that there should bee a common gathering among the Corinthians as well as among others for the persecuted Saints we must needes presume of him that hee did chuse out the fittest time to further so waightie a matter and wee haue heard that that is the most conuenient time when the Church being met together they are ocupied in so many parts of Gods seruice which might moue their hearts to greatest pity and liberalitie and seeing hee appointeth this collection to be made the first day of the week we may be most assured that this day was allotted out vnto all the forenamed things among them also though they bee not here specefied in expresse words especially when wee haue the like alreadie in the place of the Acts aboue mentioned And vnto this practise of theirs the Apostle consenteth and as it were giueth his voice for hee willeth them to doe it vpon the day All which doe shewe at least wise thus much that this alteration and change was made in the time of the Apostles and while they liued the Sabbath day of the Iewes by little and little wearing away with the rest of the Iewish worship Neither could so great a matter be done all at once anl generally be practised in euery Church together seeing the Magistrates were not then Christians and so they could not haue the help of ciuill authoritie for the establishing of this constitution by lawe compelling all men thereunto but as the Gospell did enlarge it selfe further spread abroad men did willingly giue their names vnto it so they did consent vnto this exchange as vnto other decrees of the Church M. Fox in Apoc 1.10 Vnto this agree all the learned Master Foxe that worthie historiographer and diuine as hee alleadgeth it out of Saint Augustine sayth Hereby wee doe vnderstand that the first institution of the Lords day Vel ab ipsis Apostolorum temporibus c. Is deriued euen from the very Apostles time vnto vs. Sozom. eccles hist lib. 1. cap. 8. Therefore whereas Sozomene in his ecclesiasticall historie reporteth that the first Christian Emperour Constantine the great did by law establish the Lords day which was of the Gentiles called Sunday as he saith Master Bullinger saith it is to be vnderstood that he Bulling in Apoc concio 4.
reuerenced the Catholike custome of the Church which was from the Apostles time rather then that hee did euen thē first ordaine it Bucer in Mat. 12.11 For as Master Bucer sayth The Lords day was appointed by the common consent of the Christians for the publike assemblies of the Church ipso statim tempore Apostolorum euen at the first in the Apostles time Nowe seeing the alteration was made in the Apostles time And by the Aposles themselues Ioh. 16.13 they did yeeld vnto it by their practise by whom can we imagine that this shuld be done but by thē who had receiued the spirite that should leade them into all trueth then by them I say who for their excellent giftes were able to see further into things then all the Church besides who for their great and Apostolicall authoritie would preuayle more then any other who were appoynted by Christ to be the chiefe builders and planters of the Churches both in doctrine and discipline And therefore S. Augustine saith plainely August de temp serm 251 Dominicum diem Apostoli Apostolici viri c. The Apostles and men of Apostolicall authoritie did ordaine this day in the Church M. Fox in Apoc. 1.10 And M. Foxe concluding out of his words saith From hence it is manifest that the obseruation of this Lords sabbath Aucoritate niti Apostolicae institutionis doth leane vpon the authoritie of the Apostles institution If indeed they had resisted it as they did many other things that crept into the Church in their time we would haue suspected it or rather vtterly refused it but seeing they haue commended it vnto vs by their practises as appeareth in that Scripture which we know to be Canonicall and Authenticall wee doe acknowledge that the Lorde furnishing them with his holy spirite as he vsed them according to his good pleasure like worthie instruments to conuey vnto vs the holy scriptures which wee receiue from their hands without all gaine saying so we beleeue that they had his extraordinarie direction in abrogating the former day and placing this in the roome of it For as the learned Doctor Fulke sayth D. Fulke vpon Rhem. Test. Apoc. 1.10 Acts 1.2 Now for the prescription of this day before any other of the seuen the Apostles had without doubt either the expresse commaundement of Christ before his ascension when hee gaue them precepts concerning the Kingdome of God and the ordering and gouernment of Church or else the certain direction of his spirite that it was his will and pleasure that it should bee so and that also according to the Scriptures And as we doe not dispute of the authoritie and credite of their writings which wee know not to haue proceeded from the spirite of man so wee doe not call into question the lawfulnes of this change which wee see in their writings allowed and by themselues commended vnto vs in the same So that I may conclude with him that saith Wolph Chronol lib. 2. cap. 1. Fecerunt hoc Apostoli The Apostles did make this change as appeareth by their writings whose examples wee doe well to follow as of whom it is sayd Iunij praelect in Gen. 2.3 hee that heareth you heareth mee And so concludeth Iunius Quamobrem cum dies Dominicus c. Wherefore seeing the Lords day is both by the fact of Christ s his resurrection and often appearing to his Disciples vpon that day by the example and institution of the Apostles and by the continuall practise of the ancient Church and by the testimonie of the scripture obserued substituted into the place of the Iewish Sabbath Ineptè faciunt They do very foolishly who say that the obseruation of the Lords day is of tradition not from the scripture that by this meanes they might establish the traditions of men And that it might be fully known to the whole church in time that the day was changed indeed they gaue it a new name calling it the Lords day that the very name it selfe might proclayme with a loude voyce as it were with the sound of a Trumpet thus much vnto the whole world yea among them which had not yet submitted themselues to the obseruation of this day For thus Saint Iohn calleth it in the Reuelation Reuel 1.10 I was rauished in the spirite on the Lords day by which as it is agreed vpon of all sides that hee meaneth this very day which wee obserue so when he giueth it this name writing vnto the Church to whom he would commend this prophecie he sheweth that then it began at least to bee so called and was in his time known by that name to some he liuing longer then the rest of the Apostles And so as the bounds of the Gospell were enlarged and it was by little and little in more places intertained neither could so great a thing in all places be done at once so with it also was the obseruation of this new day together with the change of the name thereof in the same places intertayned also And therefore Ignatius Bishop of Antioche liuing in the time or this Apostle Ignat. ad Magnes saith of it Omnis qui Christum amat Let euery one that loueth Christ keepe holy the Lords day renowned by his resurrection which is the Queene of all dayes in which death is ouercome and life is sprong vp in Christ. And so after him in other places it was thus called and kept Euseb lib 4. cap. 22. For as Eusebius makes mention in his Ecclesiasticall historie Dionisius Bishop of Corinth who liued about the yeare of Christ 106. speaketh thus Hodie to day we haue celebrated the Lords holy day And Iustinus Martyr Iustin. apol 2. not long after him doth not onely name the Lordes day but sheweth how it was obserued then euen as it is of vs when he saith That they met in one place to heare the writings of the Prophets c. Tertul. lib. de Idololat And Tertullian after him among the solemne dayes of the Christians then obserued doth first of all name the Lords day Thus wee may see that this change was made and approued of the Church from the beginning and so hath continued vnto our time But least it shuld seeme strange vnto vs Then also was changed the Ministers and the ministerie of the lawe that any such change should be made in the day we must call into our remembrance how many things were changed at that time For first of all the Ministers were changed and in stead of Priests and Leuites there were giuen Apostles Ephes 4.11 Prophets Euangelists Pastors and Teachers Secondarily all the sacrifices were changed so that we doe not offer vp the dead bodies of Rams Calues goates and such like but we giue vp our selues a liuing sacrifice Rom. 12.1 holy and acceptable vnto God Thirdly the Sacraments were changed for in stead of Circumcision and the Passeouer wee haue Baptisme and the
called the Lords day because it declareth vnto vs Christ crucified and raised vp againe and it is worthilie commanded to bee kept as the Lords day that wee might giue thankes vnto thee O Lord Christ for all these benefites for say they there is that grace bestowed vpon vs by thee Quae sua magnitudine omnia beneficia obscurat which by the greatnes and as it were brightnes of it doth obscure and darken all other So that though the day was once changed vpon these considerations nay they being such as they be it could not but be changed yet for so much as the like cause cā neuer be offered vnto men to moue them to enter into this consultation therefore the day must not onely not be changed any more but it must not so much as enter into mens thoughts to goe about to change it And therefore I doe so much the more maruaile at him who sayth That the keeping holie of the Lords day is not commanded by the authoritie of the Gospell Brētius in Leuit 23 2. but rather receiued into vse by the publike consent of the Church And a little after The obseruation of the Lords day is profitable not to be reiected but yet it is not to be accounted for a commandement of the Gospell but rather for a ciuill ordination And That the Church might haue appoynted but one day among ten or foreteene Idem in Leuit. 25.8 for the publike rest and Gods seruice And That herein consisteth part of our Christian libertie that it is lawfull if so be it be done by publike authoritie to keepe holie weekelie not onely not the Lords day but as they call them Munday Tuesday or any other day Wherein that we might be the rather established we must remember that not only that name of the day was changed together with it but it was changed into that very name it hath now vpon these speciall reasons that we haue alreadie heard The name of the Sabbath was changed into the name of the Lords day which also must be retained For it is called the Lords day euen of the Lord Iesus and it hath the honorable name of him who vpō that day did arise in greatest honor in so much that we ought not onely to keepe the day but to keepe it in his right name especially seeing part of the honour of it is in the name For as we doe breed reuerence of the Sacrament in mens hearts by speaking of it after his owne proper name the Lords Supper the cuppe of the Lord the Lords table 1. Cor. 11.20.27 and 10.21 so it maketh the day more highly to bee esteemed as it ought when we call it by his right name religiously the Lords day and doe not miscall it by a wrong name as the heathen haue done prophanely the Sunday who hauing ascribed the gouernment of the seuen daies in the weeke vnto the seuen Planets and hauing accordingly giuen them their names as appeareth more euidently in the Latin Dies solis Lunae Martis c then in our English names yet so it is that any of the daies might be called Sunday as well as that which is without any offence But it is not so in the name of the Lords day for as by it can bee ment no other day but that which wee keepe for our Sabbath so the name cannot be imparted to any other day without sacriledge Therefore as the Iewes did carefully retaine the name of the Sabath according to the first institution so ought we to acquaint our selues with the name of the Lords day Thus did the Christians vse to call it in former times as it is well obserued by that ancient writer Beda Mos Christianus appellat Beda in Luk. 24.1 It is the manner of the Christians to call it the Lords day because of the resurrection of our Lord where he sayth that not onely now and then they did so speake but that it was an vsuall maner among them And we had need to doe it so much the more because it behooueth vs to vse al good meanes to aduance the credite of this day in mens consciences in these prophane and irreligious times especially wherin as the contempt of all religion appeareth in many places so especially it bewrayeth it selfe in this that the Lords day is euery where so vnhallowed Nowe if the wisedome of the world hath taught the heathen to be so circumspect in their generations as by the false names of dayes to keepe the memorie and honour of their false gods should not the wisedome of Gods spirite teach vs to bee as carefull in our generations to take into our mouthes that holy name of the Lords day which as it is commended vnto vs in the word not deuised by man as the other so it doth greatly aduāce the dignity of the day as that which is deriued from the name of the most high And if a mortall man doth take himselfe to bee disgraced Therein consisteth part of the honor of this day not onely when hee is called by a wrong name but also when hee hath not his right name and iust titles giuen vnto him so no doubt the honour of the day appeareth not to be so great as it is when it wanteth that most excellent name by the which it is commended vnto vs in the scriptures I grant indeed it will seeme strange vnto vs at the first to change the name as all new things for a while bee strange but wee knowe that euery thing must haue a beginning and that which is at the first begun in a fewe particulars is afterwards in time receiued of multitude so by custome groweth into a law that hardly can bee changed Therefore as there was a time in which the names of the heathen were vnknowen and yet by the obstinatee endeuours of some when they were begun they were receiued and so continued euen so if any man would begin himselfe thus to ve the name of the Lords day though he were alone at the first I doubt not but in a fewe generations the true and holy name should be receiued among vs. But to returne to that which we spake of before wee haue plainly seene that the day and the name ought thus to bee changed whereby the Sabbath is made now so much the more excellent and renowmed vnder the Gospell then it was in the time of the law because that wheras the one caried vpon it indeed the badge of the creation of the world which made it famous vpon this is engrauen the liuely Image of the redemption of the world which maketh it so much the more famous by howe much the benefite of the one exceedeth the benefite of the other not onely that but it freshly representeth the memorie of the first creation also and so by a double marke is more highly commended that being the very day in which the creation of the first and olde world was begun and the
of the yeare and that in the most necessary times and businesse that belong to mans life they must rest because God hath commanded it preferring his worship and the obedience to his commandements before all their owne priuate gaine and commoditie whatsoeuer And Master Caluin vpon this place saith Whereas the Lord doth expresly bid vs rest in the time of earing and haruest Caluin in Exod 34.21 it is not as though he did giue vs libertie for all the yeare besides but hereby doth more restraine vs because no necessitie ought to interrupt this holy obseruation otherwise it might seeme to haue some honest pretence if because of continuall raine or other vnseasonable weather the time of sowing were not so commodious that husbandmen might bee exempted from this lawes least by their resting a dearth should follow And so also might they thinke for gathering in the Corne least it should rotte vpon the ground Atqui Deus nullam dispensationem admittit But GOD admits no dispensation but that the seuenth day should bee kept Etiam cum periculo communis iacturae Euen with the danger of some common losse So that whatsoeuer our corrupt reason and the diuell might minister vnto vs for the dissuading of vs from this obedience yet if our care be vnfainedly to please GOD indeede and that wee would haue the testimonie of a good conscience in the things that wee doe before God not seruing him in hypocrisie after our owne harts lusts deceiuing our selues whatsoeuer we imagine to the contrarie we had need to haue at least as euident and plaine places of the scripture for the iustifiyng of our manifold businesse and great working vpon the Sabbath which is too common euery where as this one is euident and pregnant against them vnlesse we will haue it appeare that we make no conscience of our doings at al or rather that we do wittingly and willingly transgresse the knowen trueth and destroy the lawe of God Psal 119. part 17. as the Prophet speaketh For no doubt vpon this ground and the persuasion of this lawe that worthie and thrise noble Nehemiah dealt so zealously as it is written of him in the 13. chapter of that booke when hee saw men worke vpon the Sabbath in the time of haruest according to that wicked custome that had growen vp in the time of the captiuitie and did so mightily set himselfe against that manifest breach of the Commandement though it was not so taken before that through Gods good hand vpon him he preuailed in the end Nehem. 13.15 In those daies saw I in Iudah them that troad winepresses vpon the Sabbath and that brought in sheaues and which laded asses also with wine grapes and figges and all burthens and brought them into Ierusalem vpon the Sabbath day 17. Then reproued I the Rulers of Iudah and sayd vnto them what euill thing is this that you doe and breake the Sabbath day did not your fathers thus and our God brought all this plague vpon vs and vpon this citie yet you encrease the wrath vpon Israel in breaking the Sabbath In which words as it is euident that he speaketh against working vpon the Sabbath in the haruest time for he nameth such things as are proper vnto haruest as the bringing in of sheaues figges and grapes which were their fruite and the treading of winepresses so he chargeth them that thus to doe was an euill thing worthie of reproofe nay of punishment as he afterward threatneth it he sayth that they breake the Sabbath in so doing and did encrease the wrath of God against Israel euen as it was the cause that he had taken such punishment vpon their fathers alreadie Where it seemeth he had respect vnto the prophesie of Ieremie who had long before threatned destruction vnto Ierusalem Ierem. 17.27 for the polluting of the Sabbath and namely in this of open carrying and recarrying of things into Ierusalem When he sayth But if ye will not heare me to sanctifie the Sabbath day and not to beare a burthen nor to goe through the gates of Ierusalem in the Sabbath day then will I kindle a fire in the gates therof and it shall deuoure the palaces thereof and it shall not bee quenched And Master Caluin writing vpon this place sayth Caluin in hunc â—â—â—um Hoc emphatiè additur There is a great emphasis in this that he speakes of the gates of Ierusalem for it was not lawfull to doe any of those things in the fields and solitarie places it was therefore a great contempt to come so openly into the citie But to returne to the scripture alleadged before What can bee spoken more plainly then this for the ouerthrow of all such vaine excuses as men doe forge in their owne braine and for the establishing of this doctrine that to rest vpon the Sabbath is so necessarie that the imagined necessitie of haruest will not excuse our working before God neither will it goe for payment before him Which wee may assure our selues that those men did wel vnderstand out of the scriptures who in their Councell so decreed Instituimus We ordaine that vpon the Lords day Cabilonens concil cap. 18. nullus penitus praesumat no man at all presume to doe any worke of husbandrie that is to say not to plow to reape corne or what soeuer pertaineth to the husbanding of their ground For as Irenaeus sayth Non vetabat lex Iren. contra haeres lib. 4. cap. 20. The lawe did not forbid those that were hungrie to take meate and to eate of such things as were at hand metere auteÌ„ colligere in horreuÌ„ vetabat but it did forbid to reape and to carrie it into the barne And here that I might make an end of this place before I go any further this may most certainly be gathered from it that if the rest of the Sabbath will not beare this working no not in haruest without the breach of it then much lesse will it suffer the ordinarie keeping of Faires and Markets vpon that day 4 No faires to be kept vpon the Lords day the buying and selling of wares the carrying and recarrying of them for we see how all these abuses being among them this godly gouernour Nehemiah in the wisedome of the spirit espieth them and in the zeale of the same can in no wise winke at them for thus it is written of him in the same place as wee haue alreadie heard in part vers 15. In these dayes saw I in Iudah those that trode Winepresses on the Sabbath and I protested to them in the day that they sold victuals 16. There dwelt men of Tyrus also therein which brought fish and all wares and sold on the Sabbath vnto the children of Iudah euen in Ierusalem 19 And when the gates began to be darke before the Sabbath I commanded to shut the gates and charged that they should not be opened till after the Sabbath and some of my seruants set I
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
braines wee may iudge to the contrarie So that if any man when he hath had the whole weeke before him to make his prouision will neglect the oportunitie and passe the time ouer and then goe vpon the Lords day to the butchers or such like places to buie victuals hoping to get a better penniworth or because he would not lette his busines before or for that he maketh no difference of dayes and all this while grosselie imagineth that hee committeth no sinne excusing his fact with this that meate must needes bee had and it cannot bee deferred daubing it vp as it were with the vntempered morter of necessitie hee must bee admonished that howsoeuer hee may set a fayre face on his before men and may bleare their eyes that cannot well see yet in Gods iudgement iâ— is lesse then nothing who must be iudge of all but will melt away as snowe before the sunne seeing that hee hath to cut off the head and tayle of those idle pretences spoken aloude and proclaymed long agoe that the sabbath is to bee obserued and remembred for these causes which we must doe so much the rather because he promiseth vnto vs that in sixe dayes we shall be able to doe all our worke for so is it in the wordes of the commandement Sixe dayes shalt thou labour and doe all thy worke Euery man in the sixe dayes may doe all his worke in which words because he vseth it as a reason to perswade vs to rest vpon the seuenth day there must needs bee secretly included as there is a promise of the blessing of God vpon our labours in the sixe dayes that in them we shal be able to do al our work euen al our work I say which properlie belongeth vnto vs and which the Lord would haue vs to doe and therefore calleth it our worke As Master Caluin noteth vpon these wordes Calu. in Exod. 20.8 Vniuersum opus All thy worke hereby saith he is signified that though the sabbath be taken away there will be time enough for all our busines otherwise this reason we see were insufficient to perswade men to rest vpon the seuenth day if in the sixe wee might truelie obiect they cannot doe all their worke But the Lord who knoweth what hee would haue vs to doe and therefore what is our worke better then wee our selues and what is our strength to doe it and what time we haue allotted out for it he saith in the sixe days we may doe all our worke and this he speaketh to the busiest bodie in the worlde and to the most couetous who knoweth no ende of working whereby any gayne is gotten and therefore when we take vpon vs so many things that we are ouerwhelmed with them cannot bring them to an ende with the end of the sixe dayes then haue we intermedled with that which belongs not vnto vs and haue entered as it were vpon other mens busines and it is not the Lord but the diuell that hath set vs on worke and he will one day pay vs our hyre Master Caluin doth lay forth this whole matter very plentifully in most significant wordes Caluin vpon Deut. 5. serm 35. and followes it with great power in his sermons vpon Deuteronomie When it is sayd Thou shalt labour sixe dayes our Lords would hereby signifie vnto vs that wee ought not to complaine of yeelding vnto him one certaine day when hee leaueth vnto vs sixe for one as if hee did say shall the cost and charge bee great vnto you to chuse one day which may bee wholly giuen to my seruice that you doe no other thing in it but reade and exercise your selues in my lawe or heare my doctrine which shall bee preached vnto you a day to come to the Temple to the end you may there be confirmed by the sacrifices which are there made a day to call vpon my name to declare and protest that you are of the number and companie of my people ought this to bee grieuous and troublesome vnto you seeing you haue sixe daies free to traffique and to doe your busines in when I vse such gentlenes towards you that I demand but one day of seuen is not this an ouer greâ—t vnthankefulnes on your part if you complaine of this time as being euill imployed If you bee such couetous and niggardly wretches as not to spare me one seuenth part of the time I haue giuen you your whole life wheresoeuer the sunne shineth vpon you you ought to acknowledge my goodnes and how that I am a liberall father towards you for this sunne which J make to shine is to giue you a meane to goe and walke by to the end that euery one may doe his busines and yet for all this why is it that I shall not haue one day among seuen in which euery one should withdrawe himselfe from his trauaile and labour that you bee not wrapped in the care of the worlde and so haue no care to thinke vpon me Now then we see that this sentence of trauailing the sixe dayes is not placed as a commandement but is rather a permission which God giueth and that to reproch the vnthankefulnes of men if they obserue not the Sabbath day and sanctifie it in such sort as we haue spoken So then when men shall haue well considered of this thing they shall be conuinced that God beareth with them as a father which should shew himselfe pitifull to his children and therefore let vs take diligent heede that we be not vngratefull but be prouoked and allured to serue our God so much the more seeing he commandeth vs not those things which might seem ouer bitter and painefull vnto vs but hath a due regard to our power and abilitie therefore when he beareth with vs after this manner and leaueth vnto vs our profits and commodities so much more dissolute wicked and inexcusable are wee if we be not inflamed to yeeld our selues wholly vnto him Thus farre Master Caluin See then what an impudency and rebellion this is that men are growen vnto the Lord sayth In sixe daies they may doe all their worke and therefore willeth them to rest vpon the seuenth and they most wickedly crie out as loud with more then a whorish face by their speeches and practises that in sixe daies they cannot doe all their worke and therefore they take vp also all our part of the seuenth what a crueltie then is this that they charge the Lord withall that he should bind them vnder the paine of eternall condemnation to rest vpon the seuenth day and yet should not giue them sufficient time vpon the other dayes to end their worke in which once but to imagine were horrible impietie But let vs iustifie the Lord in his mercie and confesse as the truth is that wee ought so much the more carefully to remember the Sabbath to rest vpon it because in the sixe daies wee may doe all our worke if wee will pray vnto God for
partakers of the benefit of it also Therefore vnlesse wee will chaunge the name which wee ought most precisely to keepe as a chiefe honour of it wee must retaine the seruice of it without the which the name is idle and fruitlesse For as S. Augustine sayth Tantum diuinis cultibus seruiamus dantes scilicet huic diei reuerentiam We rest sayth he from other things August de teÌ„p serm 251. that wee might onely serue God therein giuing honour and reuerence vnto this day Shewing that the honour of the day consists in seruing God vpon it For as the Apostle Paul writing of the Sacrament of the bodie and bloud of our Lord Sauiour Iesus Christ doth vse these words the Lords Supper and the cup of the Lord 1. Cor. 11.20.27 and the Lords table not onely because this was instituted by our Lord Iesus Christ but also because he is there most truely present and doth there wholly offer himselfe vnto vs to bee made partakers of him and because we ministring and receiuing of it do yeeld him that seruice which he requireth of vs according to his Commandement Luc. 22.19 Doe this in the remembrance of me Euen so it is called the Lords day both in the olde and new Testament because of the seruice in it done vnto the Lord as the Church also therefore is called the Lords house 1. Tim. 3 15. Matth. 21.13 because it is the house of prayer vnto him All which places seuerally by themselues and ioyntly together doe beare witnesse vnto the thing wee haue in hand namely that here is commended vnto vs not only the carefull abstayning from all worldly busines but especially and aboue al the holy spending of the time in the diuine seruice of God which is so much greater then the other by how much the principall in euery thing is greater then those that are but helpes and furtherances vnto it And here I may put you in minde of that which Augustine sayth to this purpose August de teÌ„p serm 251. Let vs take heede that our rest be not idle and vaine but being seuered from al other busines Solo diuino cultui vacemus let vs attend only vpon the worship of God Therefore let vs in the feare of God be perswaded that it is our bounden dutie vpon this day to ioyne our selues to the holie assemblies of Gods people in the Church Therfore vpon this day wee ought to come to Church to be occupied in all the parts of Gods worship which is his house there to serue him and to come thither as it were to his schoole there to heare his voyce to learne his most holie will to doe it that so also we might make prouision for our soules that we might be the fitter to serue him the whole weeke following And this is that which an eloquent and diuine Philosopher writeth When the Sabbath is so greatly commended in the old testament P. Ram. comment de rellig lib. 2 cap. 6. Schola Domini praecipue commendatur Academia non Platonis vel Aristot The schoole of God especially is commended vnto vs not the schoole of Plato or Aristotle but of almightie God the knowledge I say of his law and the vnderstanding of the heauenly couenant betweene God and man is commended vnto vs. And this was the practise of the Primitiue Church as it appeareth by the constitutioÌ„s of the Apostles if they bee these wherein it is thus decreed Constit. Apost cap. 63. Verùm in die Dominico diligentius conuenite Come together more diligently vpon the Lords day to giue thankes vnto God who hath made all things by Iesus Christ and hath sent him vnto vs and hath suffered him to dye and raised him from the dead For what excuse say they can he bring vnto God who vpon this day doth not come to heare the wholsome word of the resurrection of Christ But if we further demaund what are the pars of Gods seruice that we should be occupied in surely to speake of the true manner of worshipping God doth not properly belong to this place it was sufficiently opened vnto vâ—in the second commandement but generally whatsoeuer is the true worshippe of GOD in that wee are bound to serue him publikely and priuatly as at all other conuenient times so wholly and altogether vpon this day and to doe nothing but that that so it might be an holy day indeede consecrated vnto the Lorde and the Lords day alone as wee haue seene it to bee called in the scriptures Therefore whereas the Lord is serued in the ministrie of his word sacraments prayer al other parts of his holy discipline and gouernement which hee hath appointed for his Church these are the very thinges in which the day is to be consumed and without the which we cannot sanctifie it in the least tolerable measure In so much that as we haue seene the sanctifying of this day so highly coÌ„mended vnto vs in the word so we shal see the practise of all these set downe in particulars in sundry places of the same worde as the onely meanes whereby it is sanctified of vs. Therfore we haue seen already Numb 28 9. that many sacrifices were then to bee offered which were neuer truely performed without the word which gaue life vnto them and without prayer that they might bee accepted and confession of their sinnes that thereby they might be assured of the forgiuenes of them So that in commanding the one by name he includeth the other which were neuer seuered from it especially seeing that in so many places of the scripture they be ioyned together And this is that which the Prophet Ezechiel speaketh of Ezek. 46.1.2.3 shewing both the Prince and the people what they should doe vpon the Sabbath namely that the gates of the Temple being set open they should repaire thither and there the Priests should offer their burnt offeringes and they should worship the Lorde But it is more plainely set downe in the newe Testament that it was the ordinary custome of the ministers and people to meete together and ioyne in the word sacrament and prayer For in the 20. chapter of the Acts it is reported by Saint Luke Act. 20.7 that the Church of God at Troas vpon the first day of the weeke which is the Lords day came together to breake bread that is to receiue the sacrament There ought to be the preaching of the worde vpon this day in all places hee noting for breuitie sake vnder one kinde the whole action and he taketh that rather then any other to shewe vs that this was one of the vsuall partes of Gods seruice in the primitiue church to receiue the sacrament euery Lords day as well as to serue him in any thing else and Paul being there then preached where hee alledging no other cause of both these then that it was the first day of the weeke whâ—ch was then appointed to bee sanctified doth
from hence forth mâ—ght be no more children wauering and carried about with euery winde of doctrine by the deceite of men and with craftines whereby they lay in waite to deceiue but might follow the truth in loue in al things grow vp vnto him which is the head that is Christ by whom all the body being coupled and knit together by euery ioynt for the furniture thereof according to the effectuall power which is in the measure of euery part receiueth increase of the body vnto the building vp of it selfe in loue Seeing then there are so many excellent and glorious things spoken of the preaching of the word by the spirit of wisedome and truth it selfe the like whereof cannot be verified of any thing else vnder heauen namely that it should be the principall and most ordinary meanes to begin to continue to increase and make perfecte in vs faith and all other graces of God which accompany saluation and this can no where be had but at the handes of the ministers Whose lips must preserue knowledge Malac 2.7 and the people must seeke the lawe at his mouth for hee is the messenger of the Lord of hosts Therefore it is as needfull for vs nowe still to come to the place of common preaching as it hath beene for any people heretofore and to serue the Lorde with this part of his worship which hee hath appointed for our most especiall good besides that in so doing we shall drawe on our brethren by our example and as it were giue light vnto them to see where the mountaine of the house of the Lorde doth stand and shall rise vp in iudgement against them who willingly stops their eyes against so cleere a light that they might not be saued But that we might yet the rather be encouraged vnto this There also are the sacraments administred there haue we the benefite of coÌ„mon prâ—yer and see the necessitie of that to bee so great as it is we must further consider that there also are the sacrameÌ„ts administred which are most sure pledges and seales as it were of all that good which is offered vnto vs in the word and whereby the deliuery of them is confirmed vnto vs. 1. Cor. 11.20 And these were so vsually celebrated in the primitiue Church vpon the Lords day as also appeareth in the scripture that it had his name of them For Chrysostome writeth Chrysost de resâ—â— serm 5. that it had three names The Lords day because of Christs resurrection and dies panis dies lucis The day of bread because of the Sacrament of the Lords Supper and of light because of Baptisme There wee are holpen not onely with the prayers of so many of our brethren and sisters by whose meanes that which was wanting in vs is supplyed by them and that which with many striuings we haue not obtained alone by their helpe we shall more easily attaine vnto but also and especially our prayers are offered vp by the minister of God who is appointed to that end and in respect of which his ministerie is a thousand times more acceptable vnto GOD then Aaron with his rich attyre was beautifull in the eyes of men Therefore I may say as that graue and learned man sayth Ph. Melancth in praecept 3. Master Melancthon His atque alijs rationibus By these and such like reasons euery man should stirre vp himselfe to loue the societie of the Church in which there is so much good that if there bee any commoditie in other societies it is but a shadow of that and they are beholding to that for it Which if they doe not then let them heare what the Apostles say Constit. Apost cap. 63. Quam excusationem afferre potest What excuse can he pretend before God who commeth not diligently vpon the Lords day to praise God and heare his word I doubt not but they please themselues in many their excuses and thinke that thereby they bee able to satisfie men but I say as before how can they excuse it before God All which shall moue vs to bee willing to come to the Church vpon those daies For as a godly man sayth It must needes bee a very great contempt of God Bucer in Psal 92. not to bestowe one day in the whole weeke in the knowing and seruing of our creator of whom wee haue receiued our selues and all things els that we enioy Master Musculus writing of these words of the Gospell that our Sauiour Christ Luk. 4.16 when he came to Nazaret as his custome was went into the Synagogue on the Sabbath day sayth Considerandum hic Wee must here consider what vse was of the Sabbath amongst the Iewes which Christ himselfe did diligently keepe as we see here when it is written that according to his custome he went into the Synagogue vpon the Sabbath day If Christ did thus keepe the Sabbath day and went into the Synagogue that it is written that this was his custome when he had no neede of the lecture of Moses what excuse shall they haue in these dayes who either by too much disdaine or contempt vpon the Lords dayes doe neglect the Church in which the doctrine of life is deliuered Who doth not see here sayth he that Christ by his presence doth confirme a good custome And Melancthon speaking of the sundrie breaches of this Commaundement reckons vp this Seldome Mâ—lancth in praecept 3. or neuer to come to the publike ministerie of the Church where it is rightly taught and by their example to draw away others from that ministerie which is not defiled with impietie All which wee stand in great neede of as the Donatists and Brownists of our time haue done Now least we might grossely imagine that wee stand in no neede of all these things wee must soberly and in godly trembling and holy feare remember that he in his wisedome hath appoynted them and therefore to refuse them were to make our selues wiser then he and he that hath established the ends of al things hath also ordained all the meanes to bring euery thing thereunto and therfore as hee hath chosen vs to saluation in Christ so hee hath in great wisedome and mercie prouided these rare and wonderfull meanes which he hath made to be effectuall and mightie by his blessing to bring that most happily to passe and therefore we in voluntarily neglecting the meanes doe bereaue our selues of our saluation and shall iustly perish whatsoeuer we may fondly dreame or others vainly perswade vs to the contrarie For if the nature of man was such in the beginning as wee haue alreadie seene that in Adam that in his most perfect and blessed estate he stoode in neede of all those holy exercises wherein he was commanded to sanctifie the Sabbath for the better preseruation of himselfe in his first perfection and happines how must not wee needes be perswaded that we being fallen so cleane away from it as we be
in that place where he hath the greatest blessing of being profitable to others that any can haue in the world and none so great as hee wee haue departed and that vpon the Sabbath without any profite at all wherein our sinne is so much the greater that for the most parte men doe not see it and so cannot be grieued for it And what is the cause of all this S. Augustine in his time complaineth of many great abuses in the Churche which hinder men from profiting all which and many more are true in our time when hauing spoken before of them that are ranging in the fieldes when they should be at Church addeth Adhuc quod detestabilius est August de tēp serm 251. Besides which is worste some comming to the Church doores enter not in or tarrie not there with silence to the ende but when there is diuine reading within then they abroade are talking either of other matters or quarelling one with another or playing To whom he saith afterwardes Do not giue your selues to playing abroade but to praying and singing within And afterwardes in the same place he speaketh to them that are in the Church saying Doe not talke one with another while you are at Church but bee quiet for there are many especially certaine women Quae ita in ecclesia garriunt who so chat in the Church and are so full of words that neither themselues heare that which is read nor suffer others to heare and then hee concludeth Should there bee such meetings in the house of God in such an order or should they so behaue themselues in the sight of God and of his holy Angels It is prouided by publike authoritie That no man woman Q. Iniunct articl 38. or childe should be otherwise occupyed in the time of seruice then in quiet attendance to heare marke and vnderstand that that is read preached and ministred but how pitifully the execution of this is neglected in many places it is too lamentable to consider And if this were all wee might holde our peace The Ministers in many places are the cause why the people doe not profit but this mischiefe stretcheth it selfe out further for alas many of Gods people liue vnder such vnprofitable Ministers that it is not so much as to be hope for ordinarily that any profit should come from them at all for besides that that many cannot so much as distinctly read so that they may profitably be vnderstood I would to God it were not so there are many that can but reade and what is the profit of that though I confesse it is great in it selfe vnto the endlesse profit that commeth by preaching And let them but one shew vs the spirit of God who must be the onely iudge in this matter euer speaking so magnificenlty of the one as of the other Others that doe preach had as good almost holde their peace for they cannot deuide the word of God aright 2. Tim. 2.5 neither are they the mise dispensers of Gods mysteries Matth. 24.45 and stewardes of his house who should giue to euery one of his people their owne meate in due season Zach. 11.15 but haue taken vnto themselues the instruments of a foolish shepheard whose right armes is dryed vp and their right eye is cleane put out that they haue no skill to discharge their dueties in any profitable measure neither doe they make it part of their care and studie to speake most profitably to their people but either care not what they saye or else seeke their credit and estimation in that which they doe say What shall wee saye then to these vnprofitable men which cause so many of Gods people to bee vnprofitable and euen in those things from whence greatest profite should redound vnto them and vpon that very day which is especially appoynted for their profit How will they wash their hands of so many vnprofitable assembles whereof they haue been the very cause themselues nay they haue brought vp a vile slander vpon the house of God which is the most beautifull and fruitfull place in the world because they haue shut out the profitable preaching of the word which maketh all other things more profitable In so much that many say what good shall I get by going to the Church what can I heare there which I may not heare or read at home Haue I not the Bible and booke of common preyer at home which saying of theirs though I doe not allow of yet you see whence it ensueth and woe bee to them by whom such offences come but this one thing will require a seuerall treatise and I must remember my purpose though I haue well remembred it all this time I meane I must bee as briefe in euery thing as the time doth require the waightines of the matter wit permit There are yet other holy dueties publikely to bee performed vpon the Sabbath day whereby it is sanctified but I haue stood the longer vpon these because they are most principall most common vnto all least regarded of all I will bee shorter in them which followe Vpon the Lords day the poore ought publikely to prouided for To make common prouision for such poore as be in euery congregation or if they bee able to haue a care of others adioyning vnto them is a worke most acceptable vnto God profitable to our brethren commanded to be done and practised of the Church most of all vpon the Sabbath For this is that order which the Apostle established in the Churches of Galatia and at Corinth for the relieuing of the poore saintes at Ierusalem much more then did they it for those that were amongst themselues Euerie first day of the weeke let euery one of you put aside and lay vp as God hath prospered him 1. Cor. 16.2 that then there bee no gatherring when I come When men haue beene prospered the whole weeke before and they come vpon the Lords day to acknowledge it and to giue tha thanks vnto God for the same the lord would haue thē declare their faith namely that they haue receiued all from him by bestowing vpon them who are in great neede the which that they might doe the rather they haue the worde that might prouoke them vnto it wherein are many goodly promises concerning the fatherly prouidence of God watching ouer them for good in this life that serue him and that he hath prouided for them a kingdome in heauen that he will requite it them double whatsoeuer they giue vnto the poore in his name and for his sake in so much that the giuing of a cup of cold water shall not be lost Math. 10.42 for he that hath pitie vpon the poore Prou. 19.17 lendeth vnto the Lord and looke whatsoeuer he layeth out it shall be repayed For the Lorde Iesus Christ will account Math. 25.40 whatsoeuer wee haue done vnto the least of his brethren as though we had done it vnto
way and when thou liest downe and when thou risest vp In both which places although he doth lay this onely vpon the fathers and children by name yet his purpose is not so to restraine it vnto thē as though others might think themselues free from it especially seeing it is made generall in other places of the scripture but because they are vsually together in one familie he sheweth in their persons what should bee the talke of men in their common meetings as also because by this meanes the feare and seruice of God might bee planted in their ofspring being conueyned as it were by hand from father to son he declareth in them what should be the exercises of all sortes of men that religion might not dye with themselues but might bee established with their posteritie The Prophet speaketh more generally of it in the Psalm With my lippes haue I declared all the iudgements of thy mouth confessing thus much of himselfe Psal 119. part 2. that he vsed to speake of the word of God to others not thereby commending himself vnto men but as the Prophet of God shewing in his owne person what should be the exercise of all the faithfull For when as he had sayd in the former verse that he diligētly sought the Lord in his word wherein especially he is to be found and therefore gaue himselfe to the reading and hearing of it and in both he prayed to him for the direction of his holie spirit that he might not wander from the true meaning and practise of it and that which had thus learned by the blessing of Gods spirit he layd vp in his heart then he sayth He talked of it with others for their benefite and his owne further good And indeede the Prophet Malachie noteth out the godly in his time by this marke that they conferred one with another of the scripture which they had heard whō he thus writeth Malac. 3.16 Then spake they that feared the Lord euery one to his neighbour c. where though it be not precisely named of what they conferred yet in the context and words of the Prophet it is easily gathered For wheras hee prophecieth of the preaching of the Gospell by Iohn the Baptist and our Sauiour Christ wherein saluation is offered to the obedient and destruction threatned to the rebellious the Prophet setteth downe what was the fruite of this preaching namely that the vngodly made a mocke of it whose words are first of al set down and reproued vers 13. Your words haue been stout against me sayth the Lord of hosts c. Afterwards hee declareth what was wrought in the godly namely that they conferred of those things diligently among themselues both of the iudgements denounced that fearing they might auoyd them and of the promises that beleeuing them they might comforted ouer them incourage themselues to waite vpon God for the accomplishment of them Which we know to be so not only by the opposition of them and the wicked whose words must needs bee contrarie but especially for that which followeth where it is sayd that the Lord listened to their conference that is allowed of it and promised to blesse them for it vers 16 And the Lord hearkened and heard it and a booke of remembrance was written before him for them that feared the Lord and that thought vpon his name 17. And they shal be to me sayth the Lord of hosts in that day that I shall doe this for a flocke and I will spare them as a man spareth his owne sonne that serueth him Thus we may easily perceiue that it is the duetie of all the true worshippers of God to conferre of his worde which as they ought to doe at other times so most of all Especially vpon the Lords day when they haue lately heard it and so thereby haue some greater occasion to doe it and are thereby as it were the rather prouoked vnto it if they will not doe it then it is to be feared that at other times they will more neglect it and if whensoeuer we heare the word wee ought to talke of it vnlesse we will lose a great part of the fruite of it thē most of all vpon the Sabbath when we haue the word after an especiall manner and besides haue ceased to talke of other worldly matters that wee might attend vpon this the better And this is the chiefe cause why we should leaue talking of worldly maters that neither our mouthes nor eares being filled with them wee might haue all the partes of soule and body taken vp with the seruice of God euen our mouths with speaking of it our eares with listning vnto the worde of God Which as it is a thing of rare profit so it is smally practised of men for how fewe shall you finde that will vpon the Sabbath prouoke themselues Which yet in greatly neglected and stirre vp others to speake of that which they haue heard or that will either offer any occasion of such speech vnto others or take it when it is offered by them Nay wee shall finde that our nature is so wholly corrupt in this thing that wee had rather speake of and listen vnto the things of the world many houres then vnto heauenly things the least moment of time yea euen vpon the Lordes day in so much that some haue tounge at will and words enough till their mouth runne ouer and you shall neuer finde them but they will haue something to say so long as you talke not onely of the lawfull commodities and pleasures of this life but of vaine and friuolous matters yea let any begin to speake of any part of Gods worship then they will either interrupt it by returning to their old matters vnlesse some be as constant in pursuing of it as they will be obstinate in crossing it or else they are sodainely striken into their dumpes and haue not a word to say Psal 19. part 2. The Prophet in the forenamed place first sayth I haue hid thy promise in my heart What is the cause that there is no more talke and conferēce about the word of God that I might not sinne against thee and then addeth with my lips haue I declared all the iudgment of thy mouth By ioyning of which two together in this order he telleth vs that if we wil speak profitably vnto others we must first haue the word within vs that not lightly sloating in our braine but deeply setled and hidden in our hearts Whereunto agreeth that exhortation which the Apostle maketh vnto the whole Church of God at Colossa Colos 30.16 Let the worde of Christ dwell in you plentuously in all wisedome teaching and admonishing your selues mutuallie in Psalmes and hymnes and spirituall songes In which as hee willeth them to conferre of the scriptures to the profit one another so be sheweth them how they shall come vnto it euen that they are filled with it before hand without which a
it For besides all the forenamed places which doe shew that this duetie is generally layd vpon al men we may see that the Apostle writing to the whole Church of God at Ephesus dooth require this of them al alike speaking of it first of all chap. 4. Ephes 4.29 Let no corrupt communication proceede out of your mouthes but that which is good to the vse of edyfying that it may minister grace to the hearers And in the next chapter Chap 5.18 ver 18. Would haue them filled with the spirit speaking one of them to another in Psalmes and hymnes and spirituall songs Coloss 4.6 And then vnto all the Colossians Let your speech bee gratious alwaies and powdered with salte that ye may know how to answer euery man And therefore when we be in the companie of others we must not onlie not leaue it vndone but we may not put it off and as it were straine curtesie to begin I doe not deny but that we must haue wisdome in speaking and that we must be swift to heare Iam. 1.19 and slow to speake especially in the presence of them that haue more knowledge then our selues but we must not lay it so whollie vpon the minister as that if hee neglect it vpon any occasion wee should thinke our selues free from it Iob. 32.4.5 But rather follow the example of the godly man Elihu in the like case Who after hee had waited till Iob had spoken and saw that there was none answer in the mouth of the three men began his speech rather then the truth should not be maintained Vers 6.7 c. First making that preface which is set down of him in the same place Our ignorance ought not to keepe vs from conferring with other Moreouer let vs not bee kept backe from performing this duetie by the guiltines of our ignorance for though it be a sinne in vs in deed that the worde of Christ doth not dwell in vs more plenteouslie and that we bee no more filled with the spirit and so cannot speake so profitablie as we should yet none that is desirous to learne can bee so ignorant but hee may aske a question concerning some thing that hath been taught say what is the meaning of this Or how doe you vnderstand that or how was such a thing proued and so begin the conference and giue occasion to other to prosecute it which if he doe in the feare of God he shal finde his blessing to be such that though he conferre with others that haue as little knowledge as himselfe he shall not depart from them altogether vnprofitable The great benefit of mutuall conference For that which euery man seuerallie cannot doe al of them together as it were ioyning their strengths shall be able to bring to passe and as in a commō gathering though euery one giue but a little yet the summe amounteth to a great deale so the knowledge of many being put together shall increase that which was in euery man before For the meetings of the godlie is like a great many of firebrands layde together in which though there be some heate when they are apart by themselues yet being laid together it is doubled and otherwise euery one would dye of it selfe so though euery man hath some grace of Gods spirit in himselfe yet it is greatly increased by conference as it were by borrowing of the heate of others without the which euen those that they haue would by little little decrease come to nothing Nay it is most true that the blessing of God is so great and so certaine vpon his owne ordinance that all men might bee moued to submit themselues vnto it as that men conferring about things whereof they are altogether ignorant keeping themselues within the compasse of Gods word shall come to that knowledge in them which not onely none of them had before but not any one of them could haue by himselfe alone attained vnto For euen as though there be no fire in the flint stones yet one of them striking vpon another do bring forth fire betweene them which commeth not from any one of them but from both and both of them striken together so by the conference of many that is found out as a totall summe in the end which the seuerall monie as it were of euery one of them was in no wise able to reach vnto Whereunto agreeth that Prouerbe of Salomon Euen as iron sharpeneth iron Pro. 27.17 so doth the face of a man sharpen his friend That is euen as the knife that is blunt being rubbed vpon the whetstone though it be more blunt then it selfe receiueth thereby a sharpnes which it had not before so one man by the presence and conference of another receiueth instruction getteth that which he had not before Which if the children of this world doe finde true by experience in all worldly matters that by debating vpon them they see further into them then at the first why should wee thinke that our conference about heauenly thinges would bee barren which besides the helpes of all naturall guiftes common with other the Lord hath promised to water with the especiall blessing of his holy spirite that it might not be vnfruitfull vnto vs which that we might doe to our greatest aduantage the Lord would haue not onely the people thus to conferre amongst themselues The people ought to conferre with the Minister and he with them and they one with another Malac. 2.7 but all of them with the minister and him with them And that this was the practise of the one and of the other as it appeareth by sundry places of the old and new Testament so by that which the Prophet Malachie speaketh of both 2. 7. The Priests lips should keepe knowledge and they should seeke the law at his mouth wherunto agreeth thar of the Prophet Haggai Aske now of the Priests concerning the lawe Haggai 2.12 and say 13. If one beare holy flesh in the skirt of his garment and with his skirt doe touch the bread or the pottage or the wine or oyle or any meate shall it be holy and the Priests answered and sayd No. In both which places it is manifest that in those daies it was the mnnner of the people and Priests to conferre together about the law of God vnto which if all in our time were compelled as the word of God bindeth them vnto it I knowe very well that the conferences of a great many would be as fruitlesse as might bee For whereas the people should seeke the lawe at their mouthes you may seeke and finde any thing at them rather then that and you may conferre with them rather of the plough and of the flayle then of the worde of God seeing their hands are more fit to hold either of them then their lips to keepe the other Beside others in a stately pride of themselues and a contempt of their brethren will
to bee regarded vpon the Lords day appeareth by that which Moses speaketh of it Deut. 5.14 The seuenth day is the Sabbath of the Lord thy God thou shalt not doe any worke therein thou nor thy sonne nor thy daughter nor thy manseruant nor thy maidseruant nor thy oxe nor thy asse neither any of thy cattell nor the stranger that is within thy gates that thy manseruant and thy maidseruant may rest as well as thou Where he maketh this a reason why rest is vpon the Sabbath day especially to bee giuen vnto all that are imployed vnto any bodily labour euen vnto the dumbe beast that they might be eased thereby without the which their estate were too intollerable And therefore it appeareth that the Lord would haue men exercised vnto pitie vpon this day most of all when by his Prophet he perswadeth them to ease their seruaÌ„ts cattel of their labour vpon this day least otherwise by continuance they should be most cruelly oppressed Whereunto agreeth that which is most plaine to conceiue and forcible to moue Exod. 23.12 Sixe daies shalt thou labour to doe thy worke and in the seuenth day shalt thou rest that thine oxe and thine asse may rest and the sonne of thy maid and the stranger may bee refreshed Where besides that it is to be obserued that in the former part of the chapter hee speaketh of shewing mercie and compassion as to the poore man in his cause to the enemies oxe going astray to his asse lying vnder his burden to him that is wrongfully oppressed to the stranger that is farre from his owne countrie and friends and to the fields and vineyards that they might rest vpon the seuenth yeare for the benefite of the poore and the cattell as may most euidently appeare vnto him that will but reade the text and then adioyneth this vnto it as that which is of the like nature and kind the words themselues that he vseth in setting of it downe doe sufficiently declare that mercy must be especially regarded vpon this day when hee reckoneth so many by name that most of all stande in neede of it and would haue them to rest because otherwise they cannot sufficiently bee refreshed and drawe their breath with ease as it were euen as the worde doth import as hath beene declared before Hereupon the Prophet Ieremie speaking of sanctifying the Sabbath Iere. 17.21.22 requireth of them that they shuld set their seruants free from their burdens and their worke By all which it may be most certainely gathered that all louing kindnes and pitie is to be shewed vnto our brethren as at all other times so most of all vpon the Sabbath and more then after an vsuall manner when it is one of the ends why it was ordayned by GOD and therefore the thing whereunto we ought to haue an especiall regard most of all if we consider the practise of it in the whole new Testament For it is written of our Sauiour Christ by the Euangelists in the Gospell that vsually hee vpon the Sabbath daies visited the sicke healed the cripples restored the blind to their sight and doth not onely defend his doings herein by the law against the cauils of his aduersaries but also leaueth his owne example in this to be our president and patterne to followe whereof that is a proof that Saint Iohn testifieth in many words There was a feast of the Iewes Iohn 5.1 and Iesus went vp to Ierusalem 2. And there is by the sheepe market a poole called in Hebrue Bethesda hauing fiue portes 3. In the which lay a great multitude of people of sicke folke of blinde halt and withered wayting for the moouing of the water 4. For an Angell went downe at a certaine time into the poole and troubled the water whosoeuer then first after the stirring of the water stepped in was healed of whatsoeuer disease hee had 5. And a certaine man was there which had beene diseased eight and thirtie yeares 6. When Iesus sawe him lye and knew that hee now long time had beene diseased he said vnto him wilt thou be made whole 7. The sicke man answered him Sir I haue no man to put mee into the poole when the water is troubled but while I am comming another steppeth downe before mee 8. Iesus sayd vnto him Rise take vp thy bed and walke and the same day was the Sabbath Where wee see that our Sauiour Christ commeth of purpose to the place where a great many of impotent and diseased people vsed to lie vpon the Sabbath and healed one of them And in the seuenth chapter he defendeth this fact of his saying Chap. 7.23 If a man vpon the Sabbath receiue circumcision that the lawe of Moses should not be broken be ye angrie with me because I haue made a man euery whit whole on the Sabbath day If the law of circumcision doe bind men to minister and receiue it vpon the Sabbath then much more doth the lawe of loue bind men to shewe mercy vpon the Sabbath seeing that it is appointed of God not to hinder vs from but to further vs in all his works among which the relieuing of them that bee in necessitie is one of the chiefe and principall And as the Lord Iesus Christ came not to destroy the lawe but to fulfill it Math. 5.17 so hee obserued it very carefully in this poynt and being most full of compassion did declare it aboundantly by taking all oportunitie to succour them that were in miserie euen vpon the Sabbath as the fittest time for it For this is that also which Saint Luke reporteth of him in his gospel That he taught in one of the Synagogues on the Sabbath day 11. Luk. 13.10 And beholde there was a woman which had a spirit of infirmity eighteene yeâ—res was bowed together and could not lift vp her selfe in any wise 12. When Iesus saw her hee called her to him and saide to her Woman thou art loosed from thy disease 13. And he laid his hands on her and immediately she was made straight againe and glorified God 14. And the ruler of the Synagogue was mooued with indignation because that Iesus had healed on the Sabbath day and sayd vnto the people there are sixe dayes in which men ought to worke in them therefore come and be healed not on the Sabbath day 15. Then answered him the Lorde and sayd Hypocrite doth not each one of you on the Sabbath day loose his oxe or his asse from the stall and leade him away to the water 16. And ought not this daughter of Abraham whome Sathan hath bound loe eighteene yeares be loosed from this bond on the Sabbath day Where we doe euidently see that Iesus Christ not onely in wonderfull great pitie vnto this long diseased creature bestoweth the benefite of health vpon her but also when as the rulers of the Synagogue either through a grosse ignorance or palpable hypocrisie did find fault with it as a
the promises of this life and the life to come So then by all this it may most euidently appeare both by the words of the commandement and by the practise of the best men in the old and new Testament that this duetie is layd vpon all householders diligently to ouersee the wayes of their familie that they serue God as in all other dueties so especially in sanctifying the Sabbath as they will answere to the contrarie at their perill to him that hath put them in authoritie and as they will giue an account for their soules which otherwise might perish through their default Which though it bee so seuerely inioyned in all men But in our time it is for the most part wholly neglected and vnder so great a paine layd vpon them yet it is so generally neglected of the greatest part that we may rather complaine of it iustly with griefe then haue any hope of the speedie reforming of it For besides that a great many haue no care to sanctifie the day themselues and therefore cannot with any conscience require it of their seruants and children but either set them to worke or to play and to do any thing vpon that day sauing that which they should and doe encourage them thereunto by their owne ill example and words there be others also who though they seeme to haue some care to keepe holie the day themselues and haue indeede yet either through ignorance or negligence do not once looke to their housholde whether they come to Church or no and sit there attentiuely and continue there with profit to the ending nor how they spend the rest of the day but being demaunded where their seruants were how chance they came not to Church c. they answere securely and as they thinke sufficiently as though it were a thing meerely impertinēt vnto them that they cannot tell they do not hinder them from the Church they may come if they will and they are of age to looke to themselues and they are past boyes now and I cannot tell what But they must consider besides that which hath been alreadie spoken concerning this matter that they do too foolishly and grosly imagine to stoppe as it were the mouth of the Lord with that simple answere in his busines which they will not receiue at their seruants hands in their owne For in the sixe dayes when their seruants are in their owne busines they will not let them come and goe at their owne pleasure and content themselues with a bare imagination that they be at their workes but will be sure of it and therfore set them to it looke vpon them in the doing of it call them to an account for it which if it bee well done in themselues because they knowe otherwise they will be negligent how must it not needes then bee a great vnthankfulnes in them vnto God that vpon his day which is but one among seuen his seruice should be so slenderly looked vnto that there is no such diligence vsed towards their seruants that they might performe it And how must it not needes be a great iniurie to their seruants who are naturally for the most part more negligent and carelesse in Gods seruice by reason of their corruption then they can be in the seruice of men to bee depriued of that benefit of their gouernours which is the chiefest and for which cause especially they are committed to their gouernment namely to be furthered by thē in the seruice of God but vse them more like beasts then men euen that they might be seruiceable vnto them and then care not whether they serue God or the diuell We know that seruants looke to be preferred by their masters and so there is good reason when they haue serued them faithfully but what kinde of rewarde is this that when they haue bestowed some earthly benefit vpon them by hauing no care to make them serue the Lord and sanctifie his Sabbaths doe in the ende not onely make them lose the euerlasting reward but preserue them to eternall destruction Moreouer there are a companie of idle seruing men who being brought vp idly all the sixe dayes and in thē hauing nothing at all to doe and are neuer almost looked after vpon the seuenth day are as idle Especially in great households where there are many seruants and as little regarded as vpon the other and as they neuer almost doe any good dayes worke to their masters for they haue nothing to doe so much lesse doe they spend any Sabbath in the Lords seruice but they especially are left to goe and come at their will Others that haue any office of great charge and attendance as the Cookes and Butlers such like in great houses seldome or neuer come to the Church and that but by peeces either when halfe is done or els they are readie to depart before halfe bee ended and so both hinder the Lord from that seruice which he should haue by them and them from that blessing which they should inherit this way and both cause the name of God to be ill spoken of and pul vpon themselues and them that curse which belongeth to the continual polluting of the Sabbath And how can they looke that that seruice and that meate and drinke should doe them good which is thus prepared and bought as it were with the continuall daunger of the soules of their seruants besides the dishonour of the name of God When Dauid had inconsideratly desired to drinke of the water of Bethleem three mightie men brake into the hoste of the Philistines and drew water and brought it to him but he would not drinke thereof but powred it for an offring to the Lord and sayd 2. Sam. 23.15.16 O Lord be it farre from me that I should doe thus is not this the bloud of the men that went in ieopardie of their liues How much lesse then ought men to eate and drinke that for which their seruants doe venture the liues of their soules And besides if we doe iustly finde fault with them who doe neuer or seldome preach to the people committed to their charge and so cause their soules to starue and dye eternally how can they be blameles who seldome or neuer bring their seruants to the preaching of the word And must they not needes be culpable of the same iudgement before God seeing it is all one with the seruants whether they liue in the places where the word of God is not preached at al or if it be yet they come not vnto it Obiection But where as men are readie to obiect that in a great familie many must needs be absent Answer I grant it to be true in some part that is at some time and vpon some occasion but so ordinarily and so continually as they themselues in their owne consciences are priuie of who make this obiection I know no necessitie that can excuse that Nay I am sure that the Lord hath layd no
reuised mine owne labours in which hauing at the first contented my selfe with the bare proofes out of the scriptures which I then thought sufficient especially for that auditorie to whome they were first ment did now compare the seuerall positions therein contained with the doctrine of former times and other Churches as I found the same set downe in the writings of the fathers Greeke and Latine new and olde so many as I had or could conueniently get and as I had time to reade them whom I finding to agree with me in the same points or rather my selfe with them was thereby the rather confirmed therin and thought that by their testimony and consent as it were by the pillar of truth I might sustaine and defend the same against al those that should oppugne or gainsay it Thus hauing so many learned men on my side managing the same cause with me or rather my selfe fighting vnder their colours haue at the last brought foorth this treatise vnto the view of the world and haue adventured it vnto 〈◊〉 the censures and speeches of all men wherin as I haue sought the â—â—ory of GOD in the publishing of his truth so I pray the same â—ord to maintaine defend and blesse the same so far foorth as it 〈◊〉 his trueth And here derely beloued in the Lorde as I haue â—â—imply and as it were with a naked breast declared vnto you the â—auses of my beginning and proceeding in this worke and that I â—aue not rashly and on the sodaine fallen into these opinions and â—hrust foorth my selfe into the world so I most humbly craue of â—ou this fauoure that all preiudice and sinister affection being â—ayd aside al things might be weighed in an euen ballance before they be refused as not hauing their iust weight euen there where they might cary some shew of vntruth according to the Canoniâ—all rule of the Apostle much more that al friuolous wranglings contentions gaine saying ambitious desire to ouercome and peruerse drawing of things to a wrong sense beeing forborne where I seeme to erre as I acknowledge my selfe subiecte vnto it I might charitably and Christianly bee admonished by your godly wisdomes that so I might also either by better proofes second the truth or els vpon more mature deliberation retract mine errour â—f there be anie For I doe most willingly submit my selfe vnto the Church of God by it in all things to bee censured and reformed according to his word Which I doe so much the more earnestly entreate at your hands because besides the conscience of my great vnsufficiency to deale in so weightie a matter before so many hundreths as the Lord in our time hath raysed vp fit for euery purpose I am not ignorant that this argument of the Sabbath is full of controuersie aboue many other points of diuinitie wherein many learned godly men dissent one from another which as I was perswaded of at the first so now of late since I attempted the â—ublishing of this booke I haue founde it to bee true by a most â—nwilling experience euen among those who for their great vaâ—ietie of all learning deserue singularly to bee admired And â—â—ough it were to be wished that we should be like minded being â—â—one accord and of one iudgement yet seeing wee are men and haue but our measure of knowledge and that in euerie thing and so may easily dissent in that whereunto wee are come let vs proceede by one rule and if any be otherwise minded GOD shall reueale the same vnto him Thus commending my selfe vnto your praiers and these my labours vnto your fauourable good liking I bid you most heartily farewell in the Lorde who keepe vs alwaies his and one anothers in Christ Norton in Suffolke Iune 27. 1595. next after the yeare of Gods heauie and vnknowen iudgements by sundrie tempestes continued and renewed of boysterons windes great raine and outrage of waters fearefull thunders and lightnings pintching dearth and vntimely fruits to the destruction and losse of men cattell and goods Your dutifull brother and fellow seruant in the Gospel of Christ NICHOLAS BOVVNDE The first booke shewing the Institution and necessarie Continuance of the Sabbath and from what seuerall things we are commanded to rest vpon that day Exod. 20.8 Remember the Sabbath day to keepe it holie 9. Sixe daies shalt thou labour and doe all thy worke 10. But the seuenth day is the Sabbath of the Lord thy God in it thou shalt not doe any worke thou nor thy sonne nor thy daughter thy manseruant nor thy mayd nor thy beast nor the stranger that is within thy gates 11. For in sixe daies the Lord made the heauen and the earth and the sea and all that in them is and rested the seuenth day wherefore the Lord blessed the seuenth day and hallowed it AS in the first Commandement the substance of Gods worship is set downe and in the second the manner of it in the third the end so here the time when and how long this should be openly and publikly thus practised In giuing of which Commandement the Lord vseth such manner of words and matter as might most stirre vs vp to the carefull keeping of it for in the practise of it consisteth the practise of all the other and in the neglect of it is the neglect of all religion Our naturall corruption rebellion therefore against this Commandement especially appeareth in that the Lord stirreth vs vp to it so many wayes yea in the first pronouncing of it How this CoÌ„mandement differeth from all the rest For first whereas in the other Commandements he contenteth himselfe with bare commanding this or forbidding that yet to this he putteth an especial marke saying Remember that is thinke of it afore hand for indeed the want of remembring it in due time is many times one cause that it is no better obserued when it commeth And in Deuter. Deut. 5.12 Moses repeating the Law forgetteth not this word but vseth another of like importance saying Obserue or looke vnto the Sabbath to sanctifie it and further addeth As the Lord thy God commandeth thee referring them to the first giuing of it yea euen in this marking Secondarily in all the other Commandements when he simply forbiddeth a sinne it is to be vnderstood that he commandeth the contrary vertue though not expressed and when he willeth the good to be done he forbiddeth the contrary euill though it bee not named as wee haue seene in expounding the other Commandements yet in this not onely the good is plainly commaunded Keepe holy the Sabbath day but the euill is expresly forbidden In it thou shalt doe no manner of worke Thirdly it differeth from all other Commandements in that the Lord hath adioyned more reasons to it then to any other because our nature is most against the obseruation of it for whereas some Commandements haue no reason at all ioyned vnto them and especially in the second table in which our nature is not so corrupt
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
any of you seemeth religious and refraineth not his tongue but deceiueth his owne heart this mans religion is vaine And so telleth vs that a maÌ„ may be sayd to be of a good religion indeed when he serueth God in the word Sacraments and prayer so that thereby he is made more fit to doe all dueties vnto men especially to shew mercie to the fatherlesse and widowes in their aduersitie So that a man can no more vnder that fore-named pretence out of Esay take away the obseruing of one particular day distinct and put apart from the rest to Gods vse in his seruice and yet to imagine that the law of the Sabbath should not bee broken then bee may from this other place of Iames conclude that to heare the preaching of the word to receiue the Sacraments to pray vnto God are none of the things which God requireth neither doth pure region consist in them but as wee would rightly iudge â—im to mistake the scripture that should vpon this or any such place as certaine schismatikes or rather heretikes haue done seuer and cut themselues off from the publike meetings of the Church and that manner of Gods seruice which is now receiued among vs. So that we say that hee is led with some priuate sense of his owne and dooth not wisely consider the circumstance of the text nor indifferently compare it with the bodie of the rest of the Scriptures which shall vpon that other place of Esay disanull the keeping of any one certaine daye and so to race out as it were that Commandement out of the Canon of the Scripture But that I might not stand too long in one thing I will hasten to that which followeth Obiect 3 The aduersaries of this truth haue also snatched something out of the new Testament to impugne it and haue left no corner vnsought from whence they might gaine any thing to confirme them in their error They say Christ hath taken away the Sabbath in the Gospell Mark 2.27 that Christ taketh it away in the Gospell of Marke and other places where he saith that the Sabbath is made for man and not man for the Sabbath therefore it must serue man and not man be bound vnto it it is at the will and disposition of man and is to bee ordered by him and he not to be brought into the seruitude and bondage of it it is in his power to keepe it or not to keepe it and how and after what manner to keep it seeing it was made for him Answer For answere vnto which first I may say as Master Caluin sayth vpon the miracle of healing him that was sicke of the palsie Videndum c. We must remember what kinde of defence Christ doth vse Caluin in Ioh. 5.17 he doth not say that the law of keeping the Sabbath was temporarie and now to be abrogated but rather doth denye that he hath broken this law Then the same Master Caluin sets downe his iudgement plainly of this matter Caluin in hunc locum Falluntur meo iudicio c. They are deceiued in my opinion who thinke that here the Sabbath is altogether abrogated seeing that our Sauiour Christ doth but simplie teach what is the right vse of it for although he had sayd before that he was the Lord of the Sabbath yet the time of abrogating things was not yet come because the vaile of the Temple was not rent in sunder And therefore wee must further remember that our Sauiour Christ being the onely Prophet of the Church and perfectly knowing the will of his father Iohn 1.18 1.2 as being in his bosome and a teacher sent of God into the world at that ignorant time when the trueth was so darkened by the false glosses and corrupt interpretations of the teachers yea almost put out doth in this and other like places entreating of the Sabbath interprete the true meaning of the law bringing it into light and redeeming it as it were from the thicke mists of ignorance into which the Rabbins and Doctors of the Church had throwne it And as in that notable sermon which he maketh Matth. 5.6 â—nd 7. chapters he doth not dispute against the law but against their false meaning and corrupt sense vnto which they had wrested it so here he sheweth that it was neuer the meaning of this Commandement that the rest vpon the Sabbath day should bee so seuerely required that for want of things necessarie man should take hurt â—hereby seeing that the Sabbath and day of rest was ordained by God for the profite and commoditie of man and not for his hinderance and so iustifieth the doing of â—is Disciples in gathering corne preparing and eating it because that otherwise they should haue fainted in their iourney for so it was that they so followed their Lord and master trauailing from towne to towne to preach that they had no leisure to eate their meate therefore going through the corne fields they gathered here and there to satisfie their weake and wearie bodies Now whereas the Pharisies that were present were offended at it because â—t stood not with their tradition of resting from all bodily â—abour our Sauiour Christ vpon that occasioÌ„ teacheth the â—rue maner end of resting vpoÌ„ the Sabbath which was â—om the beginning bringeth not in any new libertie which was not granted before saying The Sabbath was made for man not man for the Sabbath where we must vnderstand that by Sabbath he meaneth the Rest euen as the word doth import and so it is true indeede that God ordained a time of rest for mans sake that he being holpen thereby and his nature refreshed might bee made more fit to doe the workes of God and his owne workes in his calling So that the Pharisies did peruert the right end of resting when they turned it to the hurt of man for want of doing such things as the nature of man did presently stand in need of as now the Disciples being readie to faint if they had not gathered for themselues they should haue been more vnfit to serue God in their callings And this selfe same thing Master Gualter very learnedly obserueth Gualt in Mar. 2. Homil. 22. Sabbathi otium Deus hominis causa instituit God hath ordained rest or ceasing from worke vpon the Sabbath for man We must vse rest and all Gods creatures to fuâ—ther vs in his seruice So to draw these things into a narrow roome I grant vnto them that rest was made and ordained for man as meate and drink apparrel and sleep and all other things here belowe and man was made to glorifie God and therefore he is so to eate and drinke sleepe and rest as he thereby may bee furthered in the seruice of God and a man can no more from hence gather that a man may vse the day of rest at his pleasure and that it is in his owne power to dispose of it as it liketh him best then
to rest but that euen to rest froÌ„ labour though it be a meere worldly thing in it owne nature yet is a singular part of our obedience to God vpon that day when it is so many times required so often vrged and as it is neere pressed vpon vs with words doubled and tripled yea and that by God himselfe who is not flowing with words in a barren cause but sheweth vnto vs the waightines of his Commandement by the force of his words and the seueritie of his lawes by his most significant and patheticall speeches The reason why the Lord would haue men to rest vpon this day is manifold The chiefest cause of resting is that we might wholly attend vpon Gods worship the first and principall is that which was from the beginning that men might be the more fit to sanctifie it in the holy seruice of God which because they could not doe with all the powers of their soule and bodie as the worship of God requireth so long as they are about their worldly businesse because they must needes take vp their wits and their willes the vnderstanding and the heart either in whole or in part so long as they bee conuersant in them therefore that wee might so doe as hee requireth hee would haue vs rest from that which might hinder vs from it and because the affayres of this world and his worship are two distinct things he would haue vs rest from the one that we might bee occupied in the other Thus speaketh S. Augustine August de teÌ„p serm 251. Sciendum est fratres charissimi We must vnderstand dearly beloued brethren that it was therefore commanded not onely of our holie fathers as he saith there but of God that we should rest especially on the Lords day that ceasing from all worldly busines we might be more prompt and readie for the worship of God when we should haue no let to hinder vs from it For as wee haue seene alreadie our nature is not onely â—o now but was so in Adam that he could not doe both these at once and therefore as he was willed by God to sanctifie the seuenth day so he willed him therefore to rest from dressing the garden in that he called it a Sabbath day that is a day of rest and this reason as it did straightly binde Adam to rest vpon it so doth it all his posteritie much more Afterwards there were other causes adioyned vnto this which made this necessitie of resting a great deale stronger A lesse principâ—ll cause is the retayning of our bodily strength and by name for because that through sinne the bodie of man is weakened all the naturall humours of it being corrupted and hauing lost the first vigor and strength of it and therefore is now subiect to paine to wearisomnes to sicknes and to death and so standeth in neede of ease and craueth rest as that without the which it cannot long continue therfore in respect of this men had need to rest so much the more that by the rest of the seuenth day they being refeshed might bee more enabled euen in the strength of their bodies to do the works of their calling cheerefully Adam and his posteritie if they had continued in their first estate should haue labored vpon the sixe daies but their labour should haue bin no labour vnto them I meane they should not haue laboured with wearisomnes and with payne for these are the punishments of sinne and the forerunners of death threatning a dissollution of the bodie in time but then there should haue been no death yet they were bound to this rest for the forenamed cause but now when as besides that labour is through Gods iust punishment become so laboursome vnto vs and work is so full of paine and trauaile maketh wearie according as it is sayd In the sweate of thy face thou shalt eate bread Gen. 3.19 then wee see there is greater cause we should rest on this day and we are as it were with a double chaine bound vnto it Therefore in thâ— 5 of Deut. where Moses repeateth the law shewing hâ—â— great cause there is why they should rest vpon the Sabbath he alleadgeth this in the end of the 14. verse that thy manseruant and thy mayd may rest as well as thou speaking of them who as they are most subiect to labor so therefore doe most of all stand in need of this benefite of rest Afterwards when this law was giuen to the Iewes by the hand of Moses as in the obseruation of it they had many Ceremonies proper to themselues so in the ende and cause of this rest there was something ioyned vnto it which bound them vnto it most straightly and yet appertaining to no other people but them and though all the people in the world were equally bound to rest vpon the Sabbath day and there was great reason to binde euery one of them vnto it yet the Iewes had moe reasons then any other and in their rest was some speciall consideration which could not enforce or compell any other but themselues And of this nature is that whereof Moses speaketh in the next verse of this very chapter Deut. 5.15 Remember that thou wast a seruant in the Land of Aegypt and that the Lorde thy God brought thee out thence by a mightie hand and stretched out arme therefore the Lord thy God commanded thee to observe the sabbath day The Iewes were bound to it more specially for a memorial of their deliuerance out of Egypt and a seale of their deliueraÌ„ce by Christ In which place he maketh the day of rest to bee a memoriall to the Iewes of their resting from their heauie burthens and intolerable labours in the land of Egypt when the Lorde ridde them out of the cruell hands of Pharaoh and so because that benefite was a pledge vnto them of their eternall deliuerie and redemption by Christ from sinne and the miserable thraldome of it euen the Lord did assure them of it by this miraculous deliuerance according to the manner of teaching in those times wherein the truth of this doctrine was not so plainely reuealed therefore this rest also vpon the sabbath was vnto them a type and figure of that eternall rest from sinne which they should haue by the Messiah and the one was most liuely shadowed out vnto them in the other for these causes also were they bound to rest vpon the sabbath which bound none but them because they onely were partakers of the redemption from Egypt wherein they onely were in bondage and so to rest vpon it that in resting they might both thankefully remember the happie and often desired rest from the endles worke in Egypt that oppressed them which none other could doe but they and also with faith to meditate vpon the hoped and eternall rest from the deadly workes of sinne in themselues by Christ and to behold the performance of the one in the other euen the bodie in
the shaddowe which none other are bound vnto but they So that the Iewes hauing these reasons to moue thē to this rest besides the aboue mētioned were more seuerely tied vnto it thē any other people but yet so that it was required at the handes of all men long before these causes were annexed vnto it and therefore though these be remoued and taken away yea and the people to whome they onely appertained yet notwithstanding the Sabbath and day of Rest is not gone with them but is still in his first vertue and ancient strength which vpon good groundes it had in the beginning which I doe therefore speak least that men might ignorantly imagine that because the Sabbath and rest was a figure and shadowe of another thing to that people that now the bodie being come Which being taken away yet we are still straightly bound to rest vpon the sabbath and therefore the shadowe remoued the sabbath should be no more and the rest should haue an end seeing that the sabbath of rest was for many hundreth yeare before the Iewes were much more before it was made a figure vnto them The which thing that it might not seeme strange vnto vs we may consider the like almost in euery morall precept which though euery one of them was from the beginning yet as they were giuen to the people of the Iewes had certaine things added vnto them as accessory helpes to keepe them in the better obedience of them which now being taken away againe the first commandements themselues haue lost nothing of their former authoritie but doe binde as much as euer they did Thus all kings and princes are still bound to prouide that the true religion of God be publikely professed in all places of their dominions farre and neere though they be deliuered from this rudimentall instruction of writing the Lawe of God vpon the borders of their coasts Iosh 8.32 which the Iewes were precisely tyed vnto that they might be holpen in the other Thus all householders must have a care still of instructing their familie in the feare of the Lord that it may bee saide of them as of Abraham Gen. 18.19 Hee commanded his sonnes and household after him to keepe the way of the Lorde and to doe righteousnes and iudgement and that they may say with Ioshua Iosh 24.15 I and my household will serue the Lord though they be deliuered by Christ from the Iewish ceremonie of writing the Law Deut. 6.8 vpon the poastes of their dores and vpon their gates Thus euery Christian is still charged to meditate vpon the law of God day and night Psal 1.2 Colos 3.16 and to haue Gods worde dwelling in him plenteously in all wisdome though that be taken away which was vnto the Iewes a childish instruction of this commaundement which they were bound vnto to further them in the obedience of the other namely Deut. 6.8 of hauing it written vpon their bracelets and vpon their frontlets The like mighty be said of many other things though the ceremonie of singing in such musicall times and playing vpon instruments in the Temple to serue God by them as were vsed in the Law appoynted by the Prophets Dauid and Nathan be taken away vnder the Gospell as meerely Iewish which did signifie vnto them the glorie and acceptation before God of the spirituall worship commanded yet the truth of this which was before remaineth still Colos 3 1◠that we should teach our selues in Psalmes and Himnes and spirituall songes singing with a grace in our hearts to the Lord. Though the fruitefull and pleasant Land of Canaan be taken away which was specially ment vnto the Iewes in the promise ioyned to the fift Commandement yet the promise of long life here in the earth is not taken away from obedient children but is as large and as sure as euer it was and now the whole world is blessed vnto vs in stead of it By all which wee see that it hath been an vsuall thing vnto the Commandements that were before the Iewes to adioyne certaine things to further them in the better keeping of them which onely agreed vnto them which when they were taken away with that people to whom onely they were ment that yet the first Commandements did not only not dye with thē but being reuiued as it were doe continue to this day as those which haue lost nothing of their vertue nor suffered any ecclipse by taking away of the other And it is no good reason to say this commandement had such a ceremonie ioyned vnto it therefore the whole Commandement is ceremoniall or the ceremonie of this Commandement is ended therefore the Commandement is taken away for then all the forenamed things which are so commended to vs in the new Testament should be disanulled which no man will say because all the Iewish ceremonies belonging to them are quite vanished and as it were melted away like snow before the sunne All which is most true in the sabbath of the holy rest wherein we haue seene that the rest was commanded at the first and we say it is still required notwithstanding we grant that in respect of the Iewes in time was adioyned vnto it the remembrance of both their deliuerances The one from Egypt by Moses which was past the other from sin by Christ that was to come in respect of which as it was a monument of a thing already performed so it was a figure of another thing promised and hoped for and therefore though the ceremonie of the rest be ended and the figure of it be taken away with that which was the substance of it and the shadow of it bee ouershadowed as it were with the body which was Christ yet there is no reason why the rest it selfe should bee taken away which was commaunded long before any such type or figure or shadow was adioyned vnto it Insomuch that we still keepe the rest of the sabbath but not to that ende that the Iewes kept it not as a badge of our deliuerance from Egypt in the which wee neuer were nor as a token of our freedome from that bondage wherewith we neuer were oppressed neither as a figure of our redemption to be wrought by Christ which in his worde most clearely wee see is alreadie performed nor that in it wee might as in a shadow obscurely and darkely behold our eternall resting and ceasing from sinne which he hath already purchased vnto vs in his death and hath in his Gospell most liuely poynted out before our eyes but we doe obserue the rest and confesse that it most neerely concerneth vs because of the first institution that we resting from our ordinarie businesse might bestowe the daye in the holy seruice of God in the which we cannot in any acceptable manner be occupied at all vnlesse we rest from the other according to the Commaundement Bulling in Rom. 14.5 Euen as M. Bullinger also doth very excellently set it downe The
that in the reuiuing of this law they would doe after this manner vt si peregrini mercatores that if the Marchants that were strangers should bring any marchandise thither without their priuitie or against their will that notwithstanding it should be vnlawfull for any of the Citizens of Ierusalem to buye of them whereby they did hope in time it would come to passe that the Marchants will they nill they shoulde giue ouer bringing to sell when they should perceiue there were no buyers at all And truly as if there were no receiuers there would bee no theeties so if there were no buyers on the Lordes daye the sellers would soone shut vp their shopwindowes Let all that haue offended this way repent and amend by the example of this people And wee may further vnderstand how these things by many excellent lawes in sundry places haue beene condemned and namely those that were made vnder Charles about the yeare 1313. when as one sayth Ne in Dominicis diebus publica mercata exerceantur Wee forbid that publike marchandise should be vsed on the Lords day And an other Item interdicitur Arelate Synod 4. cap. 16. Turonens Synod 3. cap. 40. Rhemens Synod cap. 35. ne mercata vsquam fiaÌ„t die Dominica Also it is forbidden that trading of marchants should be vsed any where vpon the Lords day And againe Ne diebus Dominicis secundum Domini praeceptum quilibet mercata exerceat It is forbidden according to the Lords commandement that any man should vse buying and selling vpon the Lords day Where we see it is not onely forbidden to all men and in all places but they say also it is according to the commandement of the Lord. Now though we bee not come thus farre yet it were much better theÌ„ it is Queens Iniunct art 34. if in all places that were practised which they are bound vnto namely That no Inholder or Alehouse keeper should vse to sell meate or drinke in the time of Common prayer preaching or reading of the Scriptures The Carrier must cease to carrie and recarrie things bought and sold from place to place as appeareth in the same chapter where he chargeth them that in doing of these things they did breake the Sabbath or not obserue the Rest. The Prophet Ieremie complaines of this in his time and speaketh against it as a breach of the sabbath Take heede to your soules and beare no burden on the Sabbath day nor bring it in by the gates of Ierusalem Iere. 17.21.22 neither carry forth burdens out of your houses on the Sabbath day neither doe ye any worke but sanctifie the Sabbath as I commaunded your fathers where hee willeth them to leaue carying that they might sanctifie the sabbath therby insinuating that they cannot stand together but the one must needes be taken away that the other might be established And Master Caluin vpon this place sayth Caluin in hunc locum It appeareth that they were growen to great boldnes when they did so openly breake the Sabbath thereby declaring his iudgement that open carriages doe bewray an open contempt of the Sabbath The Schoolemaster must rest from teaching and the Scholler from studying the liberall artes and humane sciences as those which are his peculiar labour in the sixe dayes and as it were his dayly work The Lawyer and the Client whether plaintiffe or defendaÌ„t must vpon this day giue ouer their suites and their pleading and not onely rest from going to Westminster hall but also from studying the case reading of euidences and such like as themselues best of all doe know and their Clerks also from writing of the same For the same constitutions that bind them from publike pleading whereof there are many as themselues may knowe the reason vpon which they are grounded and which in them is alledged being drawen from the word of God and containing in it the equitie of this Commaundement doth restraine these also because they must needs hinder theÌ„ from the seruice of God either altogether or in a great part in which wholly with all possible fruite we should be occupied vpon this day The lawes of the Christian Emperours Leg. final C. de ferijs Leo and Anton doe very particularly meet with them in this case Dominicum itaque diem Therefore wee decree that the Lords day should be honoured and reuerently esteemed and therefore let it bee free from all executions let no man then be troubled with any summons let no man be compelled to bring forth his suretie let the Apparitor or serâ—eaÌ„t hold his peace let there be no aduocates let not the dreadfull voice of the Cryer bee heard The Phisitian must leaue off the reading of Galene and Hippocrates and rest from the studying of the Anatomie the diseases the simples and compounds For of all such as vpon this day leaue the excellencie of Gods worde and the study therof and attend vpon humane arts which in comparison of this are as low as may be there hath beene iust complaint made long agoe Descendunt hodie nonnulli Vpon this day many come downe from the height of Gods worde Beda in lib. 2. cap. 8. in Sam. vnto the which they should ascend Et legendo Dialecticos Rhetores Poetas gentilium ad exercendum ingenium terrestre quasi ad fabros Philistim pro exacuendis siluestris siue ruralis culturae ferramentis inermes hoc est spirituali scientia priuati conueniunt And by reading of Logicians Rhetoricians and Poets of the Gentiles for the exercising of their earthly wit they as it were come to the Smithes of the Philistims to sharpen their countrie tooles for husbandrie being spoyled of their weapons that is being voyd of spirituall vnderstanding Where he sheweth that as it was a very base thing for the Iewes to goe from the high country of Iudea to the Philistims for the sharpning of their tooles so it is too vnseemely a thing for christians vpoÌ„ the lords day to leaue the excelleÌ„t study of the scriptures for any humane science whatsoeuer which is lower theÌ„ this without al degree of coÌ„parison that therein indeed they shew themselues voyd of heaueÌ„ly wisedome The Iusticer Iudge must rest froÌ„ sitting vpon the bench place of Iustice iudicially examining determining of causes between partie and partie about matters for the preseruation of the peace and otherwise and also from examining of causes more particularly at home reseruing the malefactors rather to some other day in the weeke neither ought they to sit vpon Commissions or be occupied in such like as doe iustly belong to their offices Saith Master Caluin Caluin in Exod 20.8 Though it were lawfull to defend a man from wronge and to helpe him that was wronged if any man should violently set vpon his neighbour on the Lords day because present necessity would not suffer it to be delayed Audire duos litigantes Iudicibus fas non fuit Yet it was not lawfull for
the Iudges to heare the controuersies of men pleading before them And generally in one word that I might not stand vpon the particulars which are infinite euery man in his seuerall roome place or calling high or low bond or free olde or yong ruler or ruled one and other Yet in themselues they are good necessary and lawfull but not vpon this day euen from him that sitteth vpon the throne to the maid seruant that is at the Mill and the captiue that is in prison must rest from their ordinarie works which are vpon other dayes not onely lawfull and commendable but also necessary yet vpon this day are so wholly to be left that they can in no wise agree with it no more then light agreeth with darknes and resting with working So that when wee doe forbid men all worldly trauell and labour vpon the Lordes day as the thinges from which God their creator would haue them rest according to the plaine words of his Commandement we do not finde fault with such works wee doe not condemne the things we iudge them not to be wicked and vngodly but we confesse with all humilitie as becommeth vs that they bee lawfull commodious and necessarie and wee will ascribe as much vnto them as themselues can iustly chalenge but wee say at this time and vpon this day they are vnnecessary vnfruitfull and vnlawfull because the Lorde hath forbidden them that other thinges might be done The circumstances of time place c. change the nature of our actions Neither must it seeme strange vnto vs that the time should thus change and alter the nature and qualitie of things making that vnlawfull which was lawful before for so we see it is in all other circumstances of places persons and ends according to the diuersitie of which one and the same thing is not onely diuerse from but also cleane contrarie to it selfe Many things are commendable in the Magistrate and doe deserue great praise as the cutting off of the malefactor Rom. 13.4 that so sinne might bee taken away seeing hee beareth not the sworde in vaine which if a priuate man shuld but attempt it were a thing intollerable most seuerely to be punished as our Sauior Christ saith Mat. 26.52 All that take the sworde shall perish with the sword So in other thinges we know that to giue almes is a sacrifice Prou. 19. that the Lorde is well pleased with in so much that he accounteth all that wee giue to the poore as lent to himselfe and he promiseth to repay it vs in the greatest time of our neede but to giue it before men that we might be seen of them doth so defile and staine this most excellent vertue and as it were change the nature of it Matth. 6.1 as that it hath no promise of reward from God at all nay it is plainely forbidden of him For men to sleepe in their houses vpon their beds or otherwise to take their naturall rest is allowable and that without the which they cannot continue but to sleepe in the Church Act. 20.9 and in the time of diuine seruice and ministery of the word sacraments and prayer is not only forbidden but hath been most seuerely punished Euen so that worke which is not onely permitted but also commanded vpon the sixe dayes and which might not bee left vndone yet is altogether forbidden on the seuenth day as vnlawfull that with the denouncing of most fearefull punishments vpon them that will not obey as wee haue seene heretofore in the gathering of Manna building the Tabernacle buying of victuales and selling Therefore as no reasonable man will saye this or that is lawfull in it owne nature therefore euery man may doe it and euery where and at all times so it is no good reason to say God hath commanded vs to doe these things therefore why should we rest from them vpon this day vnlesse wee can shew that vpon that day also he hath commaunded them but let vs rather say as the truth is The Lord hath commanded vs to doe these things vpon the sixe dayes therefore we must rest from them vpon the seuenth And in so dooing our purpose is not to perswade men to idlenes and to do nothing neither is it the meaning of the commaundement but to rest from those workes of our owne that are forbidden that we might wholy and without all lette be occupied about those workes of God which hee hath prescribed as shall hereafter more euidently appeare vnto vs. But that we might yet more deepely consider of this and be more fullie perswaded that the Lord would haue this generall rest from euery thing so carefully obserued and that no kinde of worke should be done by any besides the first and generall commandement of resting that we haue seene All degrees of meÌ„ both high and lowe are commaunded to rest vpon the Lords day he more particularlie forbiddeth all estates and degrees of men as well the principall as the accessorie and helpes all manner of worke and not onely them but all other creatures which are most fit for it and whose labour man might be most readie to abuse for the breaking and interrupting of this rest as it appeareth in the wordes following as they are set downe in the 10. verse of this 20. chapter of Exodus In it thou shalt not do any worke thou nor thy sonne nor thy daughter thy manseruant nor thy maide nor thy beast nor thy stranger which is within thy gates And is repeated againe Deut. 5.14 in as many or more wordes Thou shalt not doe any worke therein thou nor thy sonne nor thy daughter nor thy manseruant nor thy maide nor thine oxe nor thine asse neither any of thy cattell nor thy stranger that is within thy gates that thy manseruant and thy mayde seruant may rest as wel as thou In which places we doe see that there is none of any calling or estate whatsoeuer nor of any kinde or sexe or age that may be exempted from this rest but that particularlie and by name all gouernours both in the familie and common wealth and all vnder gouernment are charged with it whether it bee father or childe sonne or daughter mayster or seruant man or mayde magistrate or people freedenison or borne without the liberties euen to the stranger and so many as be within their gates that is within the compasse of their iurisdiction and gouernement yea and the very beastes themselues whereof some are named as the Oxe and the Asse which are the chiefe and were most vsually occupyed among the Iewes and therefore no worke is to bee done any where seeing there is none to doe it for euery one is by name expressely forbidden without the exception of any person Therefore concerning these particulars more fully we may perceiue As the Magistâ—ate and gouernour that the magistrate and gouernour in authoritie how hye soeuer cannot take any priuiledge vnto himselfe whereby he
might be occupied about worldly busines when other men should rest from them For the Lord beginneth with them first saying Thou euen thou that art a father a master a gouernour and hast any within thy gouernment and vnder thy hand as it were within thy gates And al that be in subiection And as the gouernour may not pretend his authoritie for excuse as though hee might escape by that no more may the inferiour his subiection as though that should hide him seeing the Lord who is gouernour of both speaketh vnto both and nameth both whether he be sonne or daughter manseruant or maydseruant bond or free borne at home or a stranger as it is in the words of the text And there is great reason of this if we consider the subiects themselues and especially the seruāts As seruants especially whose condition were intolerable and not to be borne if when they haue for many daies been wearied with continuall labour they should not haue some good time to rest in and the Lord in his wisedom hath appoynted one whole day in seuen and therefore no lesse can be giuen And seeing that the rest was made for man that is Mark 2.27 appointed for the benefit and commoditie of man there can be no shewe of reason that they should want it who doe stand in most neede of the benefite of it but because it is most commodious vnto seruants it ought especially to be affoorded vnto them And therfore Exod. 23. Exod. 23.12 where this lawe is repeated hee bringeth this reason That the sonne and the mayd and the stranger should rest namely Arias Mont. Vattabl Tremel Deut. 5.14 that he might bee refreshed thereby and as it were take his breath as the word doth import and is so translated by the most skilfull in that tongue And in Deut. when Moses would perswade the gouernours willingly to bestow vpon their seruants this benefit of rest he willeth them to remember the heauie bondage of Egypt in the which they had no rest that by their own experience they might confesse that it was equall and iust before God and men that the wearied seruants should haue rest Master Caluin vpon this place sayth Let thy seruant rest and why For thou wast sometime in bondage Caluin vpon Deut. 5. Ser. 35 the time hath been thou couldest haue wished that one had giuen thee some rest and release from thy labours thou oughtest then to vse such gentlenes towards them which are vnder thy hand If thou wert in bondage wouldest thou not that one should giue thee some release Wouldest thou alwayes bee oppressed with labour and trauaile Surely by thy good will thou wouldest not it behoueth then that thou beare also with others And how full of discomfort and continuall miserie should their liues be if this comfortable refreshing common vnto all the creatures euen to the oxe and the asse should bee denied vnto them Moreouer if the masters doe but looke to their owne priuate gaine they may bee induced to shewe this mercie vnto their seruants that thereby they might be more inabled vnto all new dueties of their calling the weeke following hauing thereby renewed their strength which otherwise would haue decayed which when it is not in that conuenient measure extended towards them that the Lord requireth some of them fall into sicknes others into great weakenes and manifold aches lamenes in their limmes or haue their bodies consumed and their bloud dried vp before the naturall terme of their life bee expired wherein besides the crueltie offered vnto their persons they doe wrong vnto themselues that they cannot inioy their labours so long and with so great profite as otherwise no doubt they might doe And this is that which Master Caluin in the same place obserueth Caluin ibid. When you shall haue this consideration namely of dealing thus mercifully with your seruants then shall you knowe that this day shall further serue you for some earthly profite and commoditie albeit in the meane time this is not that you ought to seeke after To speake in a word our Lord in this place declareth vnto vs that which in like manner hath been pronounced by Iesus Christ Matth. 6.33 that when we shall seeke the kingdome of God all other things shall be cast vpon vs. But last of all if wee looke into that which is the chiefest the honor and seruice of God in sanctifying the Sabbath which he as straightly requireth at the hands of the seruants as of the masters Ephe. 6.9 Coloss 3.11 seeing there is no respect of persons before him neither Grecian nor Iew circumcision nor vncircumcision Barbarian Scythian bond or free For he that is called in the Lord being a seruant 1. Cor. 7.22 is the Lords freeman Likewise also he that is called being free is Christs seruant Therefore that they might serue their high Lord and heauenly master who is aboue all and Lord ouer al vpon the seuenth day as they haue serued their earthly masters vpon the sixe we must needes confesse that they also ought to rest from those workes of their calling which otherwise would hinder them in it or altogether keepe them from it vnles besides the hinderance of their saluation wee would set our selues against the glorie of God to our endles confusion whilest wee hinder them from doing that seruice that he requireth of them seeing because of our busines they can in no wise performe it vnto him The like is to bee sayd in some part of the beasts The cattell must rest vpon this day as the oxe and the asse or any other cattell as wee haue alreadie heard it Deut. 5.14 that they also might haue the benefite of rest which they cannot want that so they might more commodiously be preserued for the vse of man for the which purpose they were made in the beginning and which is the very end of this rest And therefore it is sayd of them also In the seuenth day thou shalt rest Exod. 23.12 that thine oxe and thine asse may rest and be refreshed But chiefly and aboue all this was commanded vnto them that thereby as by a sure bond themselues might bee kept vnder obedience of this rest whom it did most of al concerne when they did see that the beasts themselues might not breake beyond the libertie of it of whom notwithstanding the Lord had a lesse principall regard but as they might be seruiceable vnto men in this behalfe Euen as Master Caluin doth very plainly lay it foorth intreating of this matter Caluin vpon Deut. ◠ser 35. This was to the end the Iewes seeing the stables closed vp should be put in minde to say God setteth here before our eyes this signe euē in the bruit beasts and this is to the end that wee on our part should be the better kept and holden in his seruice Thus it behoued the Iewes deeplie to weigh euen in the bruit beasts this visible
signe which was giuen to the ende this might restraine them so much the more and that they should be admonished by this meane to obserue the Sabbath day with all reuerence Ionah 3.7 And thus as in the daies of Ionah when the King of Niniue proclaimed a fast he sayd Let neither man nor beast bullocke nor sheepe taste any thing neither feede or drinke water but let man and beast put on sackcloth that by the sight of it they might be taught the greatnes of their sinnes and be the rather moued thereby to a more earnest repentance for the same Exod. 19.12 And as in the giuing of the law when the Lord would strike into the hearts of all the people a reuerence of his maiestie that they might the more obediently receiue his worde and content themselues with that manner and measure of reuealing himselfe vnto them that hee was then purposed in his wisedome to vse towards them and knew to bee most expedient for them and therfore would not haue them come neere the mountaine to gaze and too curiously to search after that which was not lawfull for them to know and therefore commanded Moses to set vp markes vnto the people round about the Mount charging them also not to breake out beyond them vnder the paine of a most execrable death and therefore would haue the very beast that should touch the mountaine bee stoned or striken through with darts to moue the people vnto a deeper consideration of it for whose sake onely euery thing there was then done Euen so here that all men might most carefully obserue that rest vnto the Lord which is so acceptable vnto him hee commaunded the bruit beasts and vnreasonable creatures to rest not that he had any care of them in giuing his law to whom it doth not appertaine but hauing a singular regard of his people and therefore taking away from among them all things that might bee any occasion to withdraw them from the obedience of this rest euen the working of the cattell and giuing vnto them all the good meanes that might make for their better proceeding herein euen the resting of the oxe and the asse For which cause also he commanded that the strangers And the strangers that be of another religion borne out of the stocke of Israel nor of the linage of the Iewes yet now adioyned vnto that people and being vnder their gouernment should howsoeuer in other things they knew not the true God of Israel neither did serue him according to his word yet in this should at leastwise bee subiect to the outward discipline and order of the Church and haue their rest common with them that thus the Church whom the Lord especially regarded whither soeuer it did looke and cast her eyes might haue nothing as a snare to entangle her by beholding the strangers and cattle to worke when themselues did rest And for the same cause he bound the strangers as well as his owne people to the outward obseruation of other lawes and statutes so farre forth as did make for the vniformitie of the Church and edification of it in godlines by their example Whereunto agreeth that Caluin vpon Deut. 5. serm 35. and is almost the same in words which Master Caluin writeth in his sermons of this matter For wee know sayth he that if things contrarie to the seruice of God be permitted although one shall happilie say these which offend are not of our societie and companie we shall notwithstanding by their euill examples be induced to follow them if the strangers had beene permitted to labour among the Iewes what might haue happened thereby The Iewes would haue had dealings with them and so haue defiled themselues they would haue made small difference between this day and others For when examples are set before our eies we are easily led away to that which is euill And in the same place a little after hee thus concludes So then to the ende all such occasion of transgressing against this rest might be remoued and that this day might bee obserued with greater reuerence as God willed that the beasts and cattel should rest so commandeth he that the strangers doe the like although they were of another faith and religion And as the Passeouer though it were a Sacrament only belonging vnto the Iewes and the difference of meates and of cleane and vncleane thinges was proper vnto them yet the Lorde would haue the strangers that dwelt among them be subiect to the same lawes for the good of his people and so that otherwise he would not haue them to haue any dealing with them for he threatneth to cut them off from his people which appeareth as in other places of the Scripture so Exod. 12.19 and Leuit. 17.12.15 All which doe euidently declare that the Lorde would haue this holy Sabbath of rest without all interruption and gainsaying to be duely obserued on all sides when vnto the particular commanding of all estates by name to rest he hath adioyned the beasts and the strangers vpon whom be layes the like charge The ground also had her Sabbath rest And to make an end of this matter that the excellencie and dignitie of this rest nay the necessitie of it may be knowne farre and neere to be so great as it is indeed the Lord did commaund the ground to keepe her sabbath and rest and so vpon it did engraue the liuely image of this true rest that by this babish instruction meete for the time they might learne of what moment waight the Sabbath was when as thus al creatures should stoup and doe homage vnto it yea the very insensible ground should not bee free from the subiection of it as it is at large in many wordes set downe by Moses Leuit. 25.3 Sixe yeares thou shalt sowe thy fielde and sixe yeares thou shalt cut thy vineyeard and gather the fruite thereof 4. But the seuenth yeare shall be a Sabbath of rest vnto the land it shall bee the LORDS Sabbath thou shalt neither sowe thy fielde nor cut thy vineyard that which groweth of it owne accord of thy haruest thou shalt not reape neither gather the grapes that thou hast left vnlaboured for it shall bee a yeare of rest vnto the lande All which thinges thus at large vnfoulded and layd forth before our eyes may determine and make an ende of this matter if vnto them I doe adde this one thing that whereas men might haue gone about to withdraw their obedience from this rest defrauding the law as it were vnder a vaine pretence of resting themselues whiles in the meane season they did abuse the labour of their seruants their cattel and the strangers to the doing of many of their owne works vpon the Sabbath contrarie to the true intent of the law giuer hee is not contented to haue in most plaine wordes forbidden them to worke themselues but because whatsoeuer they doe by others they are said to doe
hath beene spoken before that they are not onely the seruants of men but also and especially the seruants of God who hath created redeemed doth preserue them hath as great care of them as of others will be serued of them as wel as of any other will therefore reward all equally alike for there is no respect of persons before him And therefore as they feare to displease men who haue authoritie to punish them so let them especially feare to displease the Lord who hath power to throw body and soule into hell Therefore let men away with these pretences which will not serue to say I am vnder authoritie therfore must obey alas I would faine do otherwise if I could I am thus commanded what would you haue me to do I grant it is a grieuous thing to be thus punished and that which must cause vs to mourne before God for our sin but yet when men commaund vs to worke at the same time that the Lord would haue vs to rest we must with all humilitie and reuerence answer them as the Apostles doe in the like case Whether it be right in the sight of God Act. 4.19 to obey you rather then God iudge ye And we must be willing rather with patience to suffer their displeasure to beare their rebukes and chidings yea to vndergo all their chastisements and corrections then to bee drawne one foote from this obedience to God which he requireth at our hands and will not leaue vnrewarded with manifold blessings both in this world and in the world to come Moreouer as the household gouernour is charged to see that all his familie do rest vpon the Sabbath as much as lyeth in him so the rulers in the Common-wealth are bound so much the more to see the same performed of themselues and all the people by how much the Lord hath giuen them more means in their hands to performe it both because their authoritie is greater to commaund and their power mightier to punish them that doe disobey Magistrates are bound to restraine the people by lawe from working vpon this day And indeede this is that which is ment in the words of the Commandement That is within thy gates For euen as the walles and the gates of the citie are the surthest part of it and whatsoeuer is within the gates is vnder the gouernment of him that ruleth the citie so by a figuratiue speech he meaneth the vtmost coasts and the furthest border of the iurisdiction of any euen vnto the very gates of it as it were and when he sayth within thy gates he speaketh by name to him that is ruler within the gates that he should diligently looke vnto all them that be vnder his gouernment that they doe obserue the rest of the Sabbath as well as himself yea euen vnto the stranger and him that is not of the same countrie and religion yet now as he enioyeth the benefit of his gouernment so he should yeeld to this outward practise of the Church at least that hee doe rest together with them that so it might no waies be broken neither publikely nor priuatly in the household nor in the Common-wealth by the freedenison nor by the stranger The Prophet Ieremie spying this abuse of the Sabbath in his time speaketh first vnto the Princes of Iudah saying Iere. 17.20 Heare the word of the Lord ye Kings of Iudah And Master Caluin vpon this place noteth that he was commanded to begin with the King himselfe because he as hauing authoritie should represse so great licentiousnes Therefore it behoueth al Princes and Magistrates that be in highest authoritie to prouide that lawes bee enacted for the preseruation of this rest with ciuill punishments to be inflicted vpon them that shall breake it according to the qualitie of their offence and that both themselues and other the inferiour officers should euery one of them within their circuite looke diligently vnto the faithfull obseruation of such wholsome lawes by al the subiects throughout the whole realme by which meanes as a great many sinnes might bee preuented that they should neuer bee committed so the Common-wealth might be preserued from many grieuous punishmēts and common plagues which either haue alreadie come vpon it or doe most iustly hāg ouer the head of it for the neglect of the same By which meanes it might come to passe that there should bee no Faires kept vpon that day no trauailing thitherward no such common carrying of wares from towne to towne as is no such haunting of Tauernes Ale-houses and Innes no buying selling of victuals any where no such making of Marriage dinners and other needles feasts riding and going vp and downe no such working in the time of hayfield and haruest in the fields and at other times in the shops of Taylors Shoomakers and others If vnto those good lawes that we haue alreadie in this behalfe others that bee wanting might bee adioyned vnto them which we pray for and hope shall be in time and for the good execution of euery one of them diligent inquirie might be made at the generall assises and quarter Sessions in euery shire throughout the whole land as for the keeping of other lawes so of these and the malefactors and offenders this way might be seuerely punished that others might feare to offend by their example the mouthes of the wicked might be stopped offences vnto the godly remoued sin taken away frō among vs. And this is that which they in the Councel of Paris laboured to effect when they sayd Concil Paris lib. 1. cap. 50. That they would humbly sue vnto the Emperours highnesse that the authoritie and power which was in them ordained of God for the honour and reuerence of so great a day might strike feare into all men that they might not fall into such breaches of the day as are there named euen the very same almost which I haue here set downe because as they doe alleadge there whiles men doe commit such things they both staine the honour of Christianitie and doe open the mouthes of blasphemers to speake euill of the name of Christ Vnto the which that you might be the rather encouraged take it vpon you happily in the feare of God I doe most humbly vpon * My knees meekenes beseech you vpon whose shoulders the whole burden of the common wealth doth lie that you would enter into the deepe consideration of so weightie a matter according to the sage and aduised wisdome that is within you and that amongst your manifold and earnest consulatations this might not bee the last as it is not the least The great zeale of Nehemiah in this behalfe is a◠worthie example to follow And therefore that you would set before your eyes as a great many of other things which the scripture doth affoord that might perswade you vnto it so especially that worthie example and practise of the famous and renowned Nehemiah
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
to that which wee haue seene thus plentifully proued vnto vs. All bodily labour is not forbidden vpō this day All which must so bee taken not as though my meaning were that there should be nothing at al done and that it were vtterly vnlawfull to doe any thing at all For certaine bodily labours were alwaies permitted vpon the Sabbath yea euen then when the rest was most exactly required of the Lord and precisely obserued by men as appeareth by that which is written in the Gospell by S. Matthew in many words Matth. 12.1 At that time Iesus went on a Sabbath day through the corne and his Disciples were an hungred and began to plucke the eares of corne and to eate 2 And when the Pharisies sawe it they sayd vnto him Behold thy Disciples doe that which is not lawfull to doe vpon the Sabbath day 3. But he sayd vnto them Haue ye not read what Dauid did when he was an hungred and they that were with him 4. How he entred into the house of God and eate the Shewe bread which was not lawfull for him to eate neither for them that werewith him but onely for the Priests 5. Or haue ye not read in the lawe how that on the Sabbath daies the Priests in the temple breake the Sabbath and are blameles 6. But I say vnto you that here is one greater then the temple wherefore if ye know what this is I will haue mercie not sacrifice ye would not haue condemned the innocents Saint Marke recording the same storie addeth this The Sabbath was made for man and not man for the Sabbath Mark 2.27 28. Wherefore the sonne of man is euen Lord of the Sabbath But S. Matthew proceedeth further in the forenamed chapter to declare the doctrine concerning such works as may be done vpon the day of rest by the practises and speeches of our Sauiour Christ For he addeth Matth. 12.9 And Iesus departed thence and came into their Synagogue 10. And behold there was a man which had his hand dried vp and they asked him saying Is it lawfull to heale vpon the Sabbath day that they might accuse him 11. And he sayd vnto them what man shall there be among you that shall haue a sheepe and if it fall on a Sabbath day into a pit will not he take it and lift it out 12. How much more then is a man better then a sheepe therefore it is lawfull to doe well on a Sabbath day 13. Then sayd he to the man stretch forth thy hand and he stretched it foorth and it was made whole as the other This portion of holie scripture doth shew vnto vs that certaine workes may be done vpon the Sabbath and in part what they are therefore as from this and such like places wee doe rightly take libertie vnto our selues to worke in certaine cases vpon the Sabbath so we must be warie that we take no other libertie then that which the word affoordeth if we be desirous in good conscience to approue our selues before God and to iustifie our doings in the sight of men so that wee may not vnder this pretence presume that euery thing is lawfull because something is permitted abusing Gods liberalitie and our owne libertie turning it into carnall licentiousnes worldly prophanenes But seeing we haue heard in how many places and how straightly the Lord requireth that all men should rest wee might bee assured that the thing which wee doe is of the nature of those which are permitted vnto vs and that we haue good ground for it not rashly aduenturing vpon things and doing them at all aduenture as it were and because wee our selues in our owne corrupt reason haue so conceiued of them Therefore we shall learne out of this scripture what things may lawfully bee done of vs without the breach of the commandement of rest First of all such bodily labours are permitted As that which directly pertaineth to the seruice of God as doe immediatly and directly concerne the worship of God and without the which hee cannot be serued of vs according to his worde For this cause it was permitted vnto the Priests nay they were commanded to sley beasts and to prepare them for sacrifices and offer them vp according to the lawe about the which they tooke so much the more paines vpon that day then vpon any other of the week by how much the sacrifices were increased for besides the daily sacrifices Numb 8.9 morning and euening there was a speciall sacrifice for the Sabbath and all this being commaunded in the lawe our Sauiour Christ sayth They in doing of it were blamelesse therefore whereas hee sayth that the priests in the Temple breake the Sabbath hee doth not meane that they did so indeed For hee affirmeth that they are blameles but speaking according to the meaning of the Pharisies who would condemne the fact of his Disciples in gathering the eares of corne to satisfie their hunger saith if euery bodily labour bee a breach of the Sabbath then the Priests in the Temple brake it but they are blamelesse in so doing As going to Church though it be farre off to preach or heare Gods word therefore they brake it not Thus we doe grant that men may trauaile to the places of Gods worship where the publike assemblies and meetings of the Church bee because otherwise they cannot ioyne with them in the communion of the worde sacraments and prayer and though they be farre distant in situation of dwelling from the common place of meeting yet it is permitted vnto them to trauaile by land or by water on horsebacke or on foote thereunto nay they are commanded to doe it and they may not vnder the colour of a long iourney tary at home idly taking their ease For euen as the slaying of beasts is meerely in it owne nature a worldly and bodily labour yet the Temple which was sanctified did change the nature of it and made it holy so to trauaile and to ride or goe to and fro vpon the Sabbath is altogether painefull and laborsome to the body but to take this paines to preach or to heare the word maketh it an holy worke and is warranted by the scripture as in this very place wee see how our Sauiour Christ and his disciples trauaile from towne to towne to preach the Gospell and take such paines that they are hungrie and faint in the way In like manner that all things might be done in order and comelines in the Church as it is meete and therefore that the whole congregation might meete together at one time there must be some notice giuen of it to the people by the sound of some thing And loring bels to call mē to the Church For the which purpose as the trumpets and hornes of the Priests and Leuites were ordained vnder the law so we haue the ringing of belles amongst vs. Therefore I do not see how the common iangling of belles that is
yoke of bondage lieth still vpon our neckes that was vpon them and the freedome purchased by Christ is of none account the libertie proper to a Christian man nothing worth the Gospell hath no preferment aboue the lawe Answer We are not bound to rest for those ends and purposes for which they did For answere vnto the which we must consider that first of all wee are deliuered from that manner of keeping the Sabbath which the Iewes were tyed vnto at that it might put thē in remembrance of that great rest which the Lord bestowed vpon them from the continuall and intolerable worke in Egypt by the hand of Moses and that thereby their hope might bee nourished of the Messiah to come by whom they should haue a perpetuall Sabbath and rest from sinne in the kingdome of heauen begun hereupon earth vnto the which ends they were bound to haue a principall respect and so to keepe the Sabbath as they might most profite in these euen in thankfulnes for the benefit receiued and in hope of that that was promised neither of which because they can appertaine vnto vs for we haue not been in Egypt and therefore cannot remember our deliuerie from thence and Christ Iesus is alreadie come and hath entered into his rest and therefore we neede not to hope for it that though we be bound to the same rest with the Iewes yet our condition is more easie and tolerable in that we bee freed from these appertenances and these other burthens are not layd vpon vs. The which we shall be so much the rather perswaded of if we looke into that libertie 2 We haue also more libertie then they in the manner of sanctifying the day which is brought vnto vs by Christ concerning the sanctifying also of the day of rest which consisteth in such a multitude of purificatiōs washings and clensings and in such a great number of sacrifices and oblations al which were doubled vpon the Sabbath and therefore the obseruation of the Sabbath was more laborious and painfull vnto them and sooner might they offend in it in stead of which we haue fewer things to doe and they be more simple plaine and easie as the hearing of the word receiuing of the Sacraments and prayer And generally as our estate is better then of the Iewes in regard of the whole worship of God which is now more euident shorter not so compound more significant and with lesse difficultie so vpon the Sabbath because the whole worship is to be performed in consideration of that also great are our priuiledges aboue theirs as in all other things so in the obseruation of the Sabbath Hebr. 1.1 Moreouer whereas God in old times spake sundrie times and in diuers manners vnto them and therefore their knowledge of the law was not so great as ours in these last daies wherein he hath spoken vnto vs once by his sonne neither were their graces and gifts so many and excellent ordinarily Act. 2.20 as they be now when God hath powred out his spirit vpon all flesh and therefore they being like vnto children 3 And we are set free from al the childish rudimēts annexed vnto this day and we vnto men growne they stoode in need of many moe helpes to further them in the obseruation of this commandement then we doe and which though they were bound vnto yet we are freed from As they were commanded to let their ground rest euery seuenth yeare and that is called her Sabbath with many other such like things Therefore as we haue great freedome in all other commandements aboue them so in this For must wee not needes confesse that though wee are still bound as the Iewes were Psalm 1.2 to meditate vpon the law of God day and night yet for so much as we are not commanded to carrie it about in the skirts of our garments Deut. 6.8 and vpon other bracelets as they were and though we be not exempted from teaching our children no more then they yet because we are not charged with the writing of it vpon our gates vers 9. and the posts of our doores as they were must wee not acknowledge I say that euen in those things that we are bound vnto in common with the Iewes wee haue more libertie then euer they had So is it in the Sabbath though wee be bound to keepe the rest yet because we are freed from many rudiments of it which as childish instructions to further them in it they were bound vnto as wee haue seene in the former part of this treatise wee must thankfully professe that the Lord hath dealt more liberally with vs then with them Therefore euen as the childe which is set to reade must name euery letter apart and distinctly by it selfe and spell euery sillable that so he might bee holpen forward to reading which when hee hath attained vnto though still he be bound to reade yet he is freed spelling naming euery letter as he had wont to doe and that were a great bondage and wearisomnes to binde him vnto it still nay it were altogether ridiculous and childish in him indeede So now though we bee charged to rest vpon the Sabbath yet when wee are not ouercharged with those Iewish ceremonies which they being children had giuen them as furtherances vnto thē let vs not complaine before we haue cause Galat. 4.3 neither murmure against God because we cannot bee so licentious as we would seeing we bee at such libertie as we be and as it pleaseth the Lord to bestow vpon vs and let vs be so much the more carefull to rest by how much we haue but this one thing to attend vpon and are made free from many other which might hinder vs. Vnto all which if I shall adde this in the last place I will make an ende of this matter that besides these great priuiledges which we haue spoken of Christ Iesus in the Gospel hath offered vnto vs somewhat more euen in this commandement that we haue now in hand 4 And from the obseruation of many other Sabbaths which they had That though wee bee restrained vpon this day from worke both hand and foot as the Iewes were yet haue we libertie to work vpon many other For they were bound vnto a great many of other dayes which had the nature of the Sabbath and therefore are so called many times and vpon the which they might not worke which as it appeareth in many other places of the scripture so especially in Leuit. the 23. where they are reckoned vp in order beginning with the Sabbath vnto which is adioyned the Passeouer the feast of the first fruites of trumpets and of tabernacles and euery one of these had more daies then one proper vnto them as appeareth in that chapter most largely besides the first day of euery new Moone from all which wee are now freed as appeareth by the Apostle Coloss 2.16 Let no man condemne you in respect of
he be let him goe to the Church vpon the Lords daye And they bring their reason For it is iust that wee all celebrate this daye vnanimiter with one consent or all together in which we are made that which wee were not before for wee were the seruants of sinne but by it we are made the children of righteousnes August de temp serm 251 S. Augustine complaineth in his time of this abuse in one kinde Adhuc quoque quod valde dolendum est conqueri vobiscum volo I will further complaine vnto you of one thing for which there is great cause to bee grieued that there are some especially the great mightie men of this world who when they come to the church haue no deuotion to praise God but compell the Minister to curtall the seruice and to saye it accordiog to their pleasure and will not permit him to follow the order of the Church for their bellies sake and coueteousnes as though but one little parte of the daye were appoynted for Gods seruice and all the rest of the daye together with the night were ordained for their pleasures See how truelie hee setteth out as it were in their colours the manner of a great many in our time So that how many times soeuer we haue made vnnecessarie delayes and haue been afraide as it were least wee should come too soon though in al worldly matters we suspect that wee should come too late and wee are loath to lose the least part of that which might make for our profite we haue hindered our selues from dooing some parte of Gods seruice which the rest of our bretheren haue been occupied in and so haue not done vnto him all that same seruice which he required of vs vpon that daye which must be dedicated vnto him alone And least that we might imagine that the Lorde doth not so strictly require this seruice at our hands besides that wee must remember that it hath been proued vnto vs out of the word and declared how the practise of the Church in all times hath yeelded vnto it if wee doe further consider the reasons why the Lord would be thus openly and together of all his seruants worshipped wee shall easilie perceiue that they stand still in force and binde vs as much as euer any before so that wee cannot iustly say it is true in deed it was thus once God would haue vs to serue him publikely in the Church but now it is not so necessarie we haue more libertie then others and so discharge our selues of our obedience to God at least wise of some part of it For first of all the Lorde would haue such solemne assemblies of his people in one place worshipping him together in those principall partes of his seruice which otherwise cannot bee done and hath not left it to euery mans discretion alone in some corner to serue him when it pleaseth himselfe though hee require that of euery one also Mâ—tth 6.6 euen that entring into his chamber hee should shut the dore and there praye vnto him in secret which will rewarde him openly but would haue all resorte to the common meetings and there ioyntlie to agree in his seruice praysing him in the assemblies Psal 107.31.32 and declaring his name vnto our brethren in the middest of the congregation that thereby his Church might be knowne and discerned in this world from the synagogues of the idolaters and conuenticles of the Schismatickes that so it being as a citie set vpon an hill which cannot bee hid Matth 15.14 and the mountaine of the house of the Lorde being prepared in the top of the mountaines and exalted aboue the hils Esay 2.2 all nations might slow vnto it and they descrying it a farre off might repayre vnto it as the Eagles doe resorte thither where the dead carcas is Luk. 17.37 And so not onely the godlie might incourage one another saying Come and let vs go vp to the mountain of the Lord Esay 2.3 to the house of the God of Iacob and hee will teach vs his waies and wee will walke in his pathes For the law shall goe forth of Sion and the word of the Lord from Ierusalem but also that all the wicked which should by apostasie forsake it and reuolt from it or through contempt not ioyne themselues vnto it as too many haue and doe still in our time might iustly be condemned and left without all excuse where it should be so visible and as it were palpable vnto them Gualt in Marc. 3. Homil. 23. And therefore as Master Gualter sayth They that vse the Sabbath day rightly Sacros coetus adeunt goe to the publike assemblies to heare the word of God and pray and the same man in another place Idem in Act. 17 Homil. 108. It is euident that it was the ancient custome of the people of God to frequent the holy meetings for which cause we doe reade that holy daies and holy places in time past were ordayned of God Whereupon he inferreth in the same place that their peruersnes is to be detested who doe prophanely scoffe at the publike meetings of Christians wherein they manifestly bewray that they are not touched with any desire of wholesome doctrine or true religion For there the Lord doth offer vnto his Church those most notable and singular meanes of their saluation A commendation of the preaching of the worde which there is to be had Rom. 1.16 which as they cannot want so they can find no where but there for there is the preaching of the word which is Gods owne arme and power to saue all them that beleeue in so much that without the ministerie and preaching of those Rom. 1.16 that haue the publike authoritie and callings of the Church most ordinarily men are not saued Rom 10.14 as the Apostle saith How can they beleeue without a Preacher And how can they preach vnlesse they bee sent 1. Pet. 1.23 For indeede this is the incorruptible seede whereby we are borne againe without which we cannot enter into the kingdome of heauen Chap. 2.2 and this is that syncere milke whereby as new borne babes we are nourished and grow vnto eternall life Aâ—â—s 8.31 euen that word that is preached in so much that wee cannot vnderstand what is read vnderstande I meane to saluation except we haue a guide to preach vnto vs who may giue the sence Nehem. 8.8 and cause vs to vnderstand the reading For our Lord Iesus Christ when he ascended vp an hye and led captiuitie captiue Ephe. 4.8 vnto 17. gaue rich and plentiful giftes vnto men pastors and teachers for the gathering together of the Saints for the worke of the ministerie and for the building vp of the body of Christ til we al meet together in the vnitie of faith and knowledge of the sonne of God vnto a perfect man and vnto the ful measure of the age of Christ that we
admit no conference with their people at all whereupon many of Gods people are driuen to omit this part of Gods seruice whether they will or no to their owne great hinderance But to make an end of this matter we haue seene that it is the duetie of all men to conferre one with another and therefore no man can say I would faine doe it but I haue none that will conferre with me for hee may finde our some one or other that will ioyne with him in it and if not in that manner that hee desireth yet let him begin and it may bee that he may prouoke some that were vnwilling before and if not that if yet he shall finde that the very vttering of that which was taught before with his mouth vnto others shall be a singular helpe to confirme himselfe in it neither let any be so vntowarde Which they may doe though they can say but I or no or aske a question as altogether to drawe backe because they cannot speake so fruitfully of the word as they desire and it may bee they see some others before them doe For if they doe but listen diligently vnto that which is spoken in a desire to learne and will but giue their consent vnto it and seeme to like of it saying I or no they shall draw on the speaker and so continue that conference which may be profitable to them both which I knowe by experience the Lord hath so blessed in some that he hath nowe rewarded their obedience in the kingdome of heauen And we must remember that the Communion of Saints consisteth as well in receiuing as giuing euen in receiuing good from others as wel as in doing it vnto thē And therefore as wee must alwaies carrie about with vs these mindes that our desire is to further our selues or others in godlines so we may be assured wee haue spent the time well when wee haue attayned vnto either of both For as a Prophet must goe in the name of a Prophet to doe the dutie of a Prophet Math. 10.41 so the people that receiue him in the name of a Prophet that is to heare his doctrine to be made partakers of his prayer and to profit by both shall not lose their reward For this cause the Apostle writing to the Romaines sayth Rom. 1.11 He was desirous to come among them for the common good of both saying For I long to see you that I might bestowe among you some spirituall gift to strengthen you 11. that is that I might he comforted together with you through our mutuall faith both yours and mine Thus wee haue seene how we ought to meditate and conferre about the scriptures But wee must further know that though our meditations and conferences must alwaies be kept within the compasse of the worde least they bee wandring and so not onely friuolous and vaine but wicked and vngodly yet they are not so tyed vnto that but wee both may and ought fruitfully to meditate vpon and soberly to conferre about the workes of God that so wee might bee taught not onely by the worde but also by experience seeing that the inuisible things of God are seene by the creation and gouernement of the worlde Rom. 1.20 being considered in his workes We ought to meditate vpon and conferre about the works of God by which he manifesteth himselfe vnto vs. Which without the word I confesse is so litle because of our blindnes that it doth but leaue vs without excuse as the Apostle sayth in the same verse yet being holpen by the benefit of the worde as the dim sight of an olde man is holpen by the benefit of a paire of spectacles we are guided aright and see more cleerely into euery thing thereby especially when we are gouerned by Gods spirite herein For then we shall perceiue the infinite wisedome of God his great mercy and power his iustice and trueth c. which are so plentifully spoken of in the scripture not onely by his iudgements vpon the wicked and his benefites bestowed vpon his children in our owne times and in the dayes of our forefathers but also in all other the dumme and insensible creatures euen in the day and in the night winter and summer heate and cold c. whereby hee doth exercise his iudgements vpon the one or hee brings his blessings vpon the other Euen as the same Apostle testifieth vnto the mē of Lystra saying That God which made heauen and earth the sea Acts. 14.15 and all things that in them are in times past suffered all the Gentiles to walke in their owne waies neuerthelesse hee left not himselfe without witnesse in that he did good and gaue them raine from heauen and fruitfull seasons filling their hearts with food and gladnes For by those thinges they might haue seene how he in great wisedome and mercy gouerneth the world for their good so that thereby they shuld haue beene made more carefull to serue him which because they did not they were left without excuse and had nothing to say for themselues before Gods iudgement seate for the things should witnes against them and by the testimonie of their owne conscience they should confesse that the Lorde had by all his creatures sensibly allured and prouoked them to good And if the heathen were iustly condemned because they did not so profite by the view of the worlde as they should how much more shall we be without all shewe of excuse that we doe not labour to behold the inuisible things of God in his works euen his wisedome goodnes and truth and so forth which are so apparant in them and as it were written in great capitall letters to bee reade of the whole world seeing vnto them we haue the light of his word adioyned to helpe the blindnes of our eyes in this behalfe Psalm 92. That Psalme which was specially made to he sung vpon the Sabbath daye as appeareth by the title of it doth sufficiently declare how we ought then to be occupied in meditating vpon Gods goodnes and praysing him for it yea how wee ought to conferre and talke of the same And indeed this is the right vse of the creatures for which they were first made namely to set foorth the glorie of God and to serue man that hee thereby might bee made more fit to serue God therefore then doe wee vse them aright when they leade vs vnto God then are they abused when wee stay in them and so are thereby either turned away from God or at least wise kept from comming vnto him So then let vs account this one part of our duetie and seruice to Iesus Christ vpon his holie day to consider aduisedly of his workes who is now the heire of the whole world and gouerneth euery thing in it for the good of his people that he hath redeemed seeing all power is giuen vnto him in heauen and in earth that wee thereby might be more cōfirmed in
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
whereof there are so many kinds as appeareth by the diuers words hee vseth in this place Whereunto agreeth that which hee writeâ—h vnto the Ephesians Bee not drunke with wine Ephe. 5.18 wherein is excesse but bee filled with the spirite 19. Speaking vnto your selues in Psalmes and hymnes and spirituall songs singing and making melody to the Lorde in your hearts 20. Giuing thanks alwaies for all things vnto God euen the Father in the name of our Lorde Iesus Christ Where in like manner hee sheweth them howe they should behaue themselues in the aboundance of al Gods blessings that whereas the wicked are ready to abuse them and by ouercharging themselues with them doe fall into an immoderate profusion and laughter they should in the middes of these thinges being guided by Gods spirite burst forth into the prayses of God through Iesus Christ and testifie their holy mirth not of the flesh but of the spirite by singing Psalmes whereof there are so many sundry kinds that for euery time wee shall bee fitted with some one or other Let vs not therefore deny so manifest a trueth but acknowledge as the word doth teach vs that the Lorde requireth of vs in our priuate meetings vpon the Lordes day and when we are alone by our selues to sing Psalmes as well as in the Church And though I doe not binde men vnto this for bee it farre from me that I should lay any heauier burden vpon any then the worde of God it self doth bind them I say vnto this that in all their mirth they should sing Psalmes as it might seeme the places alledged doe import Yet this the Lorde requireth of vs that in all our lawfull pleasures we should looke vp vnto him and so reioyce in them that wee especially reioyce in him and so from them to be led to him and by them to be made fitter to serue him And whereas it falleth out thus with the wicked that all pleasures draw them away from God take away from them the remembrance of him and driue them into sinne we contrariwise should by all of them come neerer vnto God set him before our eyes and make our selues fitter to serue him praise him For as that is a godly sorrow that driueth vs to prayer a blessed heauinesse that maketh vs seeke vnto the Lord so that is a godly mirth that endeth with singing with Psalmes and an heauenly ioy that at least wise maketh vs more fit to serue God And otherwise as we may suspect our sorow to be but worldly so our ioy to bee but fleshly and carnall And this is that whereunto the Apostle Saint Iames hath respect saying Is any amoÌ„g you afflicted let him pray Is any merry Iam. 5.13 let him sing Where he telleth the dispersed Iewes how they should behaue themselues priuately in all estates namely that though the vngodly in their affliction doe murmure impatiently and breake out into blasphemous othes they should not onely abstaine from those things but in all humilitie should go to prayer that they might obtaine mercy at Gods hande and then being deliuered of him that they should auoyd the prophane carelessenes of the wicked and stirre vp themselues to sing prayses vnto God and so both commendeth this duetie vnto vs and sheweth whereunto all our mirth should leade vs. In which place though he doth not tye the singing of the Psalmes to the time of prosperity for there are songs of mourning no more then he doth prayer vnto the time of affliction 2. Chro. 35.25 yet he sheweth which are the fittest times for both and besides that as no man can truely pray without the feeling of his wants so no man can sing from his heart vnlesse hee haue some perswasion of Gods fauour and so as affliction driueth him to pray so mirth mooueth him to sing Therefore when the Lorde dealeth so fatherly with his children that hee tempereth their afflictions with the ioy of the spirit then he giueth vnto theÌ„ iust occasion both to pray sing vnto him Thus we reade that Paul and Sylas being in prison ioyned them together Acts 15.25 At midnight Paul and Sylas prayed and sang a Psalme vnto God Being first of all beaten very sore and then cast into a dungeon with their feete in the stocks it was then time to pray but considering the goodnes of their cause for which they suffered all these things and finding the Lord present with them by his fauour assuring them of his defence there was iust cause of ioy and in ioy to sing as they did So then seeing to sing Psalmes is a part of Gods seruice as we haue seene it in so many places of the word commended vnto vs it must needes be put in practise vpon that day which is dedicated to his seruice and especially when we consider that the fittest time for it is the time of ioy and there is no ioy comparable to that which we haue in Christ Iesus and we neuer inioy that so fully as by the meanes whereby he conueyeth it vnto vs and we neuer haue all the meanes so plentifully and so continually as vpon the Sabbath Therefore as the Lord then offereth himself wholly vnto vs and his sonne Christ Iesus to be made ours with all his merits in the worde the Sacraments and prayer and so thereby doth fill our hearts with the ioye of the holy Ghost euen that ioy that is vnspeakable and most glorious so then especially we ought to sing for ioye of the Lord if euer wee will doe it And not onely in the Church which we ought to doe especially where the greatest ioy is bestowed vpon vs but also because by the forenamed priuate exercises this ioye is renued and sometimes increased wee must priuately renue our thanksgiuing Singing of Psalmes testifieth and increaseth spirituall songs and sing vnto God againe especially when wee haue seene that these places of scripture doe commend vnto vs the priuat exercise of singing Psalmes And that we might doe it the more cheerefully let vs knowe for a suretie that though wee cannot sing at all where there is no whit of ioy so let this ioy bee neuer so little by singing we shal increase it For euen as al knowledge is increased especially by hearing reading and conferring about the scripture so all affections are most of all stirred vp by meditation prayer and singing of Psalmes And because vpon the Lords day we must labour to build vp our selues in both wee must neglect no meanes whereby we might attaine vnto our full growth in either Therefore euen then are wee iustly punished with deadnes and dulnes vpon the Sabbath because we neglect al those meanes or els doe not ioyne them together So then we haue great cause to be sorrie that wee haue so many times neglected this seruice of God vpon the Sabbath day and though wee had not spent away the time in a prophane mirth as many times wee haue done yet there is
of his spirit and that we are too much possessed with the delights of this world and so lye in some one sinne or other whereas on the contrarie then may wee be assured that our desire is to please God that willingly we doe not continue in any sinne that wee vse the creatures and blessings of God aright that the spirit is in vs gouerneth vs by the word when we find our hearts in the midst of our mirth sweetly moued to sing spirituall songs spiritually But to make an ende of this matter that wee might take vpon vs this duetie so cheerefully as we should let vs in a word consider of that which the Prophet speakes of it Psal 147. that I might not stand vpon euery place that commendeth it vnto vs Praise the Lord sayth hee there for it is a good thing to sing vnto our God Psal 147.1 for it is a pleasant thing and praise is comely where the Prophet exhorting men vnto it To sing Psalmes is good pleasant and comely sayth it is good pleasant and comely And first of all it is good for it is commanded of God and looke how many times it is commended vnto vs by precept or practise in the scripture so many proofes are there of the goodnes of it Then it is not only good but pleasant for many things are good but bitter as afflictiō and some things are pleasant which are not good as sinne and so though the beginning bee sweete the ende is sower and when the pleasure is ended the payne abideth but here is pleasure without payne and of this the good fruite and pleasure abideth euer Last of all it is comely as he sayth in another Psalme also it becommeth the righteous to bee thankefull Psalm 33.1 and to sing praises Vnto which agreeth that of the Apostle Let no filthie communication Ephe. 5.4 nor foolish talking nor iesting proceede out of your mouthes which things are not comely but rather giuing of thankes as it becommeth the Saints For this commendeth vs vnto God and vnto men and herein are wee like vnto the Angels in heauen who sing vnto the Lord a new song continually Reuel 14.3 So that euen as the vngodly haue a grace in their wickednesse and are the better liked of among the vngodly though indeed they are then most deformed so this maketh vs comely before God and louely in the eyes of his Church when we hauing prepared our hearts thereunto doe sing with affection with reuerence and with vnderstanding For otherwise euen as a costly garment may be comely in it selfe yet it shal not become vs vnlesse we be fit for it What maketh it comely it be wel put vpon vs so though to sing be neuer so comely in it owne nature yet it becommeth not vs except wee bee prepared for it and doe sing Dauids Psalmes with Dauids spirit Therefore the Apostle writing to the Ephesians willeth them in singing to make melodie in their hearts to the Lord not to sing with their tongue Ephe. 5.19 and frō the lips outward as we say And to the Colossians Coloss 3.16 To sing with a grace in their hearts to the Lord that it might not only come from the inwarde feeling of their heart but also bring grace and profit to the hearers when as they doe not vtter an vnprofitable sound but their heart going before their tongue and it mouing their lips they might themselues bee first of all affected therewith and so beget the like affections in others Seeing then that goodnes pleasure and comelines do all of them meet together in this one thing let vs the rather be in loue with it set our hearts vpon it and whereas these are the things most of all regarded and especiallie sought for of all men and yet seldomest found now that they doe all of them meete with vs as it were and ioyntly offer themselues vnto vs in this one thing let vs be rauished with the loue of it vnlesse we be men voyd of al affections or such as haue set our hearts vpon other things before and let vs intertaine this seruice of God into our houses and giue credit vnto it that we might be bettered with the goodnes that it bringeth and be more comfortable with the true pleasure that it affoordeth and more comely with the excellent beautie that it will put vpon vs. And so I conclude with the confession of Augustine who by his owne experience greatly commendeth the singing of Psalmes when he sayth August lib. 9. confess cap. 6. that oftentimes for ioy he wept in the Church of God being moued with sweet melodie that was made there And for this cause Dauid is called the sweete singer of Israel 2. Sam. 23. ◠because of the excellent and heauenly Psalmes which he as a Prophet made for the Church of God 2. Chron. 29.30 whereby they were raised vp to all spirituall mirth in singing of them The last thing of all is that wee remember especially to put all things in practise which wee haue learned out of the word The workes of mercie are to be practised vpon this day and that wee begin vpon that very day to doe all dueties of loue vnto men and that wee shew mercie vnto them then especially Whereunto that we might be made the more fit the whole worship of God and the Sabbath it selfe is ordained in so much that the Lord would haue euery whit of it to cease euen vpon the Sabbath rather then mercie should not be shewed to the full or any dutie of it neglected to our brethren when both of them cannot bee done together as wee haue seene it before more at large And seeing it is the Lords day and therefore we must bee occupied about all his worke wholly and he hath in his word commended to our care the widowe the fatherlesse the poore and the stranger as those whom he especially regardeth we ought vpon this day most of all to feede the hungrie to clothe the naked to lodge the harborlesse to visit the sicke and the prisoners when besides that we haue rested from all our owne workes that wee might be occupied about the workes of the Lord we haue so much mercie of the Lord God shewed vnto vs that wee might shewe it vnto others and hee doth after an extraordinarie manner open vnto vs al the treasures of his goodnesse that thereby we might be moued to take pitie vpon others So that he which is then hard hearted to his brother there is no great pitie to bee looked for at his hands and he which then neglecteth to testifie his loue aboundantly to men whē he should of purpose giue ouer himself to all dueties of godlines what hope can there bee that he will doe them vpon other dayes in the weeke when he shall haue fewer meanes to further him thereunto and more to withdrawe him there from And that this is an especiall thing
the ignorant to admonish the vnruly to bring home them that goe astray to bind vp the broken hearted to strengthen the feeble to encourage theÌ„ that be occupied in well doing and in one worde so to helpe them in the lesse that the chiefe and principall bee not neglected wherein true loue especially doth consist and wherein the Lord is serued of vs most of all And this is that which is spoken of our Sauiour Christ in the place aboue mentioned that hee not onely healed the woman vpon the Sabbath of her bodily disease Luk. 13.16 but deliuered her from the chaynes of the diuell with which she had beene long held For it is euident in the Gospell that besides the infirmitie of her body there was an extraordinary worke of Sathan wherby as she was strangely possessed so it wrought in her many strong passions from all which she being deliuered by Christ Iesus receiued euen in that especialy the most mercy at his hands Therefore among al the works of God we must be persuaded that this is none of the least to shewe mercie vnto the distressed soules of our brethren for this is the mercy of the most mercifull euen Christ Iesus himselfe from whom as we haue receiued many great mercies so none to this that he hath redeemed our soules from eternall destruction and when we were sunke downe into the bottomlesse pit of all misery hee came thither in vnspeakable loue to fetch vs out and reconciled vs to his Father and hath made vs heires of euerlasting life And let vs be so much more mindfull of this duetie by how much the fewest in the worlde doe thinke of it no not they that otherwise are mindfull to shewe mercy in all outward things And thus wee see that none can bee exempted from these dueties for though euery one cannot goe into the houses of the poore neither is it meete that some should because of their personages and calling yet they may make enquirie of them and send vnto them and exhort others to do the like and pray for them and may with their equals haue such profitable conferences that they may shewe great mercy to their soules by drawing them neerer to the kingdome of heauen and drawing them further off from the pit of hell And they that be poore and therfore it may be imagined they can shew no mercy at all for they haue not wherewith must first of all consider Mark 12.43 the poore widowe that gaue but two mytes how it was accepted and that the Lord accepteth of euery one not according to his deedes but according to his good will and secondarily that if they will instruct admonish comfort their brethren and pray for them they shall shewe the greatest mercy vnto them that may bee and doe that worke which is most acceptable vnto God and therefore most peculiar to the Sabbath So then that we might be persuaded of the excellency of this duty aboue all others let vs coâ—sider of that which the spirite of God speaketh of it Iam. 5.19 Brethren if any of you haue erred from the trueth and some man hath conuerted him let him knowe that he which hath conuerted the sinner from going out of his way shall saue a soule from death and shall hide a multitude of sinnes And indeede all our profession is nothing and the shew of religion that we make is vaine except it bring forth these fruites in vs as the same Apostle witnesseth Chap. 1 27. Pure religion and vndefiled before God euen the Father is this to visite the fatherlesse and widowe in their aduersitie and to keepe himselfe vnspotted of the world Not that there is no religion but this but that by these fruits it shall appeare whether our religion be good or no and whether we be profitably occupied therein or no euen when all the publike and priuate exercises of the same doe prepare vs to shew mercy vnto our brethren and make vs more fitte thereunto Therefore whereas wee haue seene in the former part of this treatise that notwithstanding the precise commandement of resting such dueties were permitted as the preseâ—t necessitie of any creature did require now wee doe furâ—her vnderstand that they be by the commandement of God necessarily laid vpon vs that they are in the number of those works of God which that we might wholly doe we are commanded to rest from our owne All superiours ought to be carefull that their inferiours do keepe holy the day as well as themselues Now the Lord would not onely haue vs to keepe holy the Sabbath our selues in all the partes of his worshippe publike and priuate which wee haue seene heretofore but also that euery one shoud in his seueral place and roome carefully take order that so many as bee committed to his charge should sanctifie the daye as well as himselfe which though it be true in all other commandements namely that whatsoeuer we are bound to do our selues we must bee meanes to further other in doing the same because the loue of God and of our neighbours spreadeth it selfe ouer all the commaundements and therefore though it be not expressed it is necessarily vnderstood yet in this commaundement it is so much the more required because besides the analogie and proportion betweene it and the other commandements doth inforce it the very words themselues doe bind vs thereunto For when it is said Thou and thy sonne thy daughter thy manseruant and thy maide though he speaketh by name onely of resting vpon the Sabbath yet because the ende of that is that the day might be sanctified looke howe many reasons we haue seene before binding the inferiours to rest and the superiours to prouide that they doe so indeed so many are there compelling them to sanctifie the day in their own persons and in so manie as belong vnto them Therefore when first of all it is generally sayde in the commandement Remember the Sabbath daye to keepe it holy and afterwards The seuenth day is the Sabbath of the Lord thy God that is which must bee dedicated vnto his seruice and in the end you must therefore rest that you might serue him in it as hee requireth and then nameth the seuerall parties that should rest his meaning is to declare vnto them the right ende of their resting and so speaking by name to the gouernours saying Thou and thy sonne and thy daughter thy manseruant and thy maid the stranger that is within thy gates to shewe vnto them that it is not sufficient for them to looke that they vnder their gouernement should rest vnlesse they sanctifie the day of rest also which they must be so much carefull of by how much the sanctification of the day is greater theÌ„ the ceasing to worke vpon it as the end whereunto this is but referred and therefore if it bee a sinne in them at any time not to haue a sufficient regard vnto them that they do not worke then
it must needs be a greater sinne if that through their negligence they do not sanctifie and keepe holy the day of rest They ought not to leaue it to their discretion as a thing indifferent but compell them thereunto So that here the Lord God doth require that in al places there should be such good lawes and orders publikely in the Common-wealth and priuatly in mens houses established and diligently executed as whereby not only the rulers but also all in subiection should be compelled to sanctifie the Lords day and that they should bee sure that they doe it indeede And as he must not leaue it indifferent to them to choose whether they will work or rest and so thinke it sufficient that they doe not lay any work vpon them so it is not enough that they hinder them not from seruing God vpon that day vnlesse they procure all the meanes vnto them whereby God might bee worshipped of them and see that they worship God in them as well as themselues Therefore the Masters of families must prouide as much as lyeth in them that the word be publikely preached where they dwell not for themselues alone but for their children and seruants sake that they might keepe holie the day together with them and they must not onely come themselues to the place of common prayer and diuine seruice but bring these also with them and so spend the rest of the day in all priuat godly exercises themselues and cause others to doe so also And here least this might seeme too heauie vnto vs and that it might not bee grieuous to take so great a charge vpon vs wee must remember that as wee haue great help by our inferiours in many things so the Lord would haue vs to helpe them in the chiefe and principal and as he hath made them our seruants so wee should make them his seruants and when they haue serued vs sixe daies wee might cause them to serue him vpon the seuenth and as the Lord hath preferred vs aboue them with their seruice so he would hūble vs with this charge and care ouer them or rather exalt vs in that hee would haue vs to be as it were the ouerseers of his worke not onely serue him our selues but also see his seruice done by others committed to our charge which if wee doe not wherein shal the Christian gouernours of housholds differ from the Infidels and Heathen and what greater thing shall we doe for our seruants then they Nay what shall we doe more for them then for the bruit beasts and cattell that worke vnder vs to whom wee giue rest and ease from labour vpon the Sabbath if we cause them not to sanctifie the day of rest in which they shall differ from all other not onely beasts but men And this is the meaning of that lawe which Moses gaue to the Israelites Deut. 11.20 commanding them to write the word of God vpon the posts of their houses and vpon their gates whereby all vnder gouernment were taught what should be required of them so long as they liued in those houses namely to serue God So haue the seruants of God done in time past in their seuerall families and all gouernours were taught what especially to looke after in all them that went in and out of their gates and liued vnder the roofe of their houses euen to serue the Lord in all parts of his worship for which end he hath giuen them such authoritie ouer them According to which Commandement the worthie Captaine of Gods people Iehoshua made this protestation before all the Elders of Israel a little before his death exhorting them to doe the like Iosh 24.15 I and mine house will serue the Lord. Promising not onely for himselfe but for all his which though it was hard to doe yet because he knew how many meanes the Lord had giuen him to bring it to passe which also God would blesse as all godly exhortations admonitions and chastisements whereby if they did not profit he had authoritie to thrust them out of his house and to rid himselfe of them all which he was purposed to put in practise therefore he was bolde thus to speake of himselfe thereby shewing what all men should propound to themselues and may attaine vnto The like whereof Dauid speaketh of himselfe in that worthie Psalme 101. which is left as a paterne for all Christian gouernours to rule by wherein he sheweth how he would rule not onely himselfe but his houshold nay the whole kingdome by hauing an eye to thē that were good to reward thē and to thē that were bad to punish them that so not only himselfe but all his might serue the Lord. After the same manner in the time of the captiuitie when the noble Queene Hester willed all the dispersed Iewes to keepe holie three dayes together in fasting and prayer that so they might intreate the Lord for that finall destruction and vtter rasing of them out which Haman the cursed Amalekite and sworne enemy of Gods people had determined to bring vpon them speedilie that it I say might be preuented in time she sayd that she and her maydes would doe the like Hest 4.16 Whereby no doubt she insinuated vnto them that in euery houshold her meaning was that it should bee thorowly kept on all sides not onely the rulers and some fewe but all others euen vnto the maidseruants Now this is that which we haue seene heretofore that the Sabbath and the day of fast are both of one nature and it is that which the word doth sufficiently beare witnesse vnto therefore if this hath been the practise of the Church vpon that day to fast not onely of the chiefe alone but with their families then must wee needes bee perswaded that vpon the Lords day we ought our selues and our housholds to serue the Lord and to say with Ioshua I and mine house will serue the Lord and with Hester I and my seruants will doe the like And how could that haue been verified of the religious Captaine Cornelius which is written of him Acts. 10.2 that he was a deuout man and one that feared God with all his houshold vnlesse he had not onely frequented the common assemblies vpon the Sabbath dayes but had also acquainted his seruants therewith Therefore as the Lord himselfe speaketh of Abraham Gen. 18.19 who is the father of all beleeuers I know that he will command his sonnes and his houshold after him that they keepe the way of the Lord to doe righteousnes and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him So it must bee practised of all them that will be children of this faithfull Abraham and enioy the same promises that he and his posteritie did euen that they cause their children and their seruants to keepe holie the Sabbath wherein consisteth the true worship of the Lord that so they might walke in that way which hath
such calling vpon any man that should keepe him in a continuall breach of the Sabbath and therefore both master and seruant may suspect that he is in such a calling as is not agreeable to Gods word or that he vseth it not aright when it maketh him if not wholly yet for the most part to neglect the seruice of God vpon the Sabbath day And I know where there is a great care to serue please God by prayer the Lord will giue to them such wisedome that they shal be able to redeeme if not the whole yet at least a great parte of the daye which otherwise will be mispent namely by letting passe many needlesse things preparing so much before as conueniently may be rising so much the more early in the morning and by the interchangeable helpe of other seruants especiallie when they will for these causes bee contented with so much the lesse though not in quantitie for the reliefe of others yet lesse exquisite and curious dressing which especially taketh vp the time and so I am sure and they that will trie it in the feare of God and in a care to serue him and in a loue to the soules of their brethren shall find it to be true by experience that many might keepe holy the Sabbath which do not now at all others might keepe it more then they doe Which if yet it be thought vnpossible because we goe not about to practise it let vs but obserue that which we shall see done in the house when the seruant is very desirous to goe to a faire and the maister is as willing to let him goe you would wonder to see how things shall be dispatcht vp sodainely and in good order they shall be absent many houres and yet not greatly missed if any thing be otherwise then is vsuall it is borne with because it is a day of making prouisios for themselues and that day is not euery day So then if the maisters were perswaded of the Lords day as they ought to be euen that it is the time of making prouision for the soule and were as carefull for the soules of their seruants as they are for their bodies and did esteeme it more for their worship and credite that their seruantes were religious then that they were costly and well set out in apparell they would be better contented to spare them during the time of that market where they may buy without money all the graces of Gods spirite and the riches of the kingdome of heauen whereby they should not onely saue their owne soules but bee made more fit to doe dueties to their maisters of conscience The gouernours of families should take order that they and their whole houshold might come to church together Therfore to make an end of this matter it is the duty of al houshold gouernors to cause the whole family to be in a readines to attend vpon them to and fro the Church and that it bee not left at euery mans discretion to come when hee will but that they should goe together And indeed this hath beene the orderly comming of Gods people in times past to the place of his worship that they haue not come scattered and alone but many together and by companies whereof the Prophet speaketh Psalm 42.4 When I remembred these things I poured out my very heart because I had gone with the multitude and led them into the house of God with the voyce of singing and praise as a multitude that keepeth a feast In which place the man of God complaining that he was banished from the holy assemblies sayth that hâ—s griefe was increased by remembring his former estate when he vsed to goe with a great many to the Temple euen as to a feast whereby hee declareth what was the manner of their going euen as men go to a market or to a feast not onely with ioye but also by companies and so many of one house as goe will goe together so they did not onely goe to the house of God cheerefully but many of them together euen as to the market feast of their soules By which practise of theirs as the doings of many are condemned so it appeareth that the men of our time are led by another spirite then they were and are otherwise perswaded of the worship and place they goe vnto For all the people nay the seuerall housholds come not together but scattered and one dropping after another in a confused manner First comes the man then a quarter of an houre after his wife and after her I cannot tell how long especially the maid-seruants who must needes bee as long after her as the menseruants are after him Wherby it commeth to passe that either halfe the seruice of God is done before all be met or else if the minister tarrie till there be a sufficient congregation the first commers may bee wearie and sometimes cold with tarrying before the other shall bee warme in their seates Nowe if it bee demaunded of the maisters why they alone make such hast and leaue all the rest behind them and they answer truely because the time is come wherin vsually publike prayer beginneth can they bee perswaded that it is time for themselues to come as it is indeed and yet no time for the rest to come with him Hath he no longer time to tarrie and haue they time to tarry so long after him as though there were one lawe for him and another for them or rather that the same law of the Sabbath which mooueth him of conscience to doe that which he doth did not as forcibly bind them all as himselfe nay did not binde him to looke to them that they should keepe holy the day as well as himselfe which if he grant to be true and yet is not able to bring it to passe where the Lord hath giuen him so great authoritie for his owne sake partly through the frowardnes of his wife and partly through the of obstinacy of the rest in the familie his case is to be pitied and he is rather to bee gouerned then to gouerne 1. Cor. 6.4 and he might doe well to set vp one of them in his steed seeing hee doth suffer himselfe wilfully so be abused and is contented to be ouer ruled by them in the chiefest thing Therefore that he might bring this matter happily to passe as he must goe before them by his owne example and be ready betimes euen first of all so he must earnestly call vpon them for this duetie and exhort them vnto it and the slower that they are and the more they drawe backe the more forward must he be and by his practise and words draw them forwards also For this is that readines which Dauid obserued in the people of his time I reioyced when they sayd vnto me Psalm 122.1 we will goe into the house of the Lord or let vs goe into the house of the Lorde for they are words of
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
as hauing the light of it shining more cleerely within vs for the preseruation of the societie of mankinde in Common-wealths as Thou shalt not kill Thou shalt not commit adulterie Thou shalt not steale c. yet in the first table in which we are as blind as beetles euery Commandement hath some reason annexed vnto it As in the first The first Commandement hath one reâ—son ioyned to it I the Lord am thy God which brought thee out of c. Where because of that mercifull Couenant that he hath made with vs to blesse vs in all things eternally which as he first made it in Christ so he confirmed it in our miraculous Redemption wrought by him whereof the deliuerance out of Egypt was a type and figure therefore he requireth that wee should serue him with all that wee haue and none but him and so that we should take him only to be our God And the third Commandement one In the third Commandement there is one reason vsed namely that the Lord will most assuredly and seuerely punish all them that do dishonor his name and therefore we are charged not at any time to empaire his credit but rather most highly to aduance it as the very end wherefore we were first created Yet the second Commandement is more fortified The seconde CommandemeÌ„t hath two and hath as it were a double barre I meane tvvo reasons as against the which the vanitie of our reason and crookednes of our heart hath yet more appeared in so cunningly deuising and willingly embracing so many kinds of false religion neither conceiuing nor liking that true manner of Gods seruice which he hath prescribed in his holie word And therefore as he requireth that neither in an Image nor in any thing els deuised by vs we should serue him but according to his owne wisedome and wil made knowne vnto vs in his written word so he first wil plentifully reward in mercie euen to the thousand generation them that shall in loue thus serue him according to his Commandement and secondarily howsoeuer passing ouer many other sinnes yet as a louing and iealous husband will prosecute to the full the punishment of that spirituall adulterie whereby the hatred vnto God appeareth in that the heart is stolen away from him by a false worship But yet in this fourth Commandement the Lord goeth beyond all that hath been spoken The 4. Commandement hath three and bindeth vs vp with a threefold cord that can hardly be broken For he setteth downe three reasons not onely to commend vnto vs the excellencie and to shew the necessitie of keeping of it but also to giue vs to vnderstand how rebellious and corrupt our nature is here especially As it is indeed for many are not perswaded that there should be any day at all kept others doe not agree vpon the day which it should be some preferre other daies before it or make them equall with it they that are otherwise minded yet are not established in the precise resting and straight ceasing from so many things as God requireth much lesse doe men agree vpon the publike and priuate manner of sanctifying and keeping it holie Therefore the Lord doth not onely command it but also first sheweth vs the equitie of it in that he hath giuen vs sixe daies to be occupied in for our selues and therefore it is good reason that we should rest vpon the seuenth to attend vpon his busines as it were Secondarily we should doe it so much the rather because he hath gone before vs in his owne example who therefore rested vpon the seuenth day when he had created the whole world in sixe that wee thereby might the rather be allured vnto that order which he was purposed to establish namely that wee should rest vpon the 7. day from our owne works as God did from his and so be like vnto our Creator Thirdly and most especially that we should doe thus because God hath bestowed an especiall blessing vpon this day distinct from the rest euen the blessing of sanctification and therefore it is not lawfull for vs to vse it to any other end but to this holie sanctified end for which God in the beginning created it The fourth difference of this commandement from all the rest Last of all whereas all the other Commandements are giuen forth in such manner of words as binde onely our selues Thou shalt not take the name of thy Lord thy God in vaine Thou shalt not steale c. though I grant that more is implyed and they not only binde vs thus to looke to our selues but to so many also as bee committed to our â—â—arge the Lord hauing giuen vs authoritie ouerthem â—â—at we might see them practise all the lawes of both Taâ—â—les so much as lyeth in vs yet I say much is not exâ—ressed in the deliuerie of them but in this Commandement in expresse words God speaketh to vs and chargeth vs with the care not onely of our selues but others â—lso saying Thou and thy son thy daughter thy manseruaÌ„t thy maidseruaÌ„t thy cattell the stranger that is within thy gates Thus we see how many waies this CoÌ„maÌ„demeÌ„t is charged vpon vs by the Lord how straightly he requireth it at our haÌ„ds how in the very giuing of it al things are ioyned vnto it by God himself that might commend â—â—t vnto vs with greatest credite and care of obedience It remaineth that wee should see That the Sabbath ought to be continued what are the speciall things contained in it but first of all it is needfull to proue vnto you that the Sabbath ought still to be continued with vs because without this perswasion all doctrine or exhortation tending to the true manner of sanctifying it falleth to the ground and is vnfruitfull First of all therefore it appeareth in the storie of Genesis that it was from the beginning Gen. 2.3 and that the seuenth day was sanctified at the first so soone as it was made in so much that Adam and his posteritie if they had continued in their first righteous estate should haue kept that day holie aboue the rest seeing the Lord sanctified it for their sakes and though it be so indeede that they should haue been occupied in some honest calling and work vpon the sixe daies according as it is sayd to Adam that the Lord put the man into the garden of Eden Gen. 2.16 that he might dresse it and â—eepe it yet notwithstanding vpon the seuenth day they â—hould haue ceased from all wordly labour and giuen â—hemselues to the meditation of Gods glorious workes and haue been occupied in some more immediate parts of his seruice according to the former Commandement And that we might vnderstand indeede that the law of sanctifying the Sabbath is so ancient the Prophet Moses in Genesis doth of purpose vse the same words which the Lord God himselfe doth in pronouncing it as it is set downe in Exodus namely
it themselues and it is accounted vnto them as their owne worke hee forbiddeth them also to doe their worldly busines vpon the Sabbath by their seruants by their cattel and by the stranger and contrariwise commandeth them to rest as it were in the persons of euery one of these So that the ample and full meaning of this comandement concerning the rest is that wee worke not at all We must not compell others to worke for vs and so to do our busines by them neither directly nor indirectly in our owne persons or by others openly or couertly or vnder hand as it were not onely abstayning from worke our selues but not setting labourers to worke for vs not thinking it to bee sufficient if we trauell not our selues when in the meane season we cause others to runne and ride and goe for vs which is to bee marked of vs so much the rather because that in any which make some shewe of religion and would seeme to be deuout in this do notwithstanding through a grosse ignorance palpable hypocrisie deceiue themselues and others in doing many thinges by their seruants and others sending them to fayres causing them to worke in haruest appointing them to other busines which themselues are ashamed of and therefore will not so much as once bee seene in them Therefore wee must not compell others to worke for vs as for example that we might see it in one kind and thereby iudge of the rest I will take that which is too common euery where wee must not enforce Taylors and shoomakers to worke for vs vpon the Sabbath by too straitly exacting that we haue our apparell vpon that day though they truly tell vs and we should in loue beleeue them that they cannot compasse it against such a time or cause them to trauell for vs vpon that day in bringing home of our stuffe whereas other daies are appointed for such purposes And that wee might yet better vnderstand it in another kinde the master when hee is driuen of necessitie to leaue some of his seruants at home when the rest goe to the Church may not vnder this colour inioyne him so many thinges to doe in his absence that he cannot in any tolerable manner sanctifie the Sabbath and obserue the rest though he would but leauing onely such things as of necessitie must be done it is in his choice to rest if he will Obiection And whereas men doe reply that it is all one whether they command them any thing to doe or no because they be not so wel occupied as they shuld it were better for them to be doing somthing then to sit idle Answer Surely if we compel them to work by ouer charging them they cannot rest though they would but if wee giue them libertie and there be no default in vs then if they will not make conscience of keeping this commaundement at least wise our handes are free from their bloud it shall be vpon their owne heads And when wee thus giue them libertie to rest our meaning is not to nourish them in idlenes but to set them free from all other thinges that they might attend vpon the works of the Lord. Many do thus abuse their seruants Neither must masters deale so cruelly with their seruants as to ouerlay them with their owne busines the whole weeke and to holde them to it so straitely that they will giue them no time to doe any thing for themselues though there be neuer so great need but onely the Sabbath day and so hinder them from keeping their rest and indeede for the most part this is onely the seruants day what time soeuer hee can gaine vpon it from his masters busines that is his own and none but that and therfore many of them are driuen to doe many thinges vpon that day for themselues vnwillingly which otherwise they would not doe at all as trauelling to their friends mending their apparell and such like So that in this respect we haue iust cause to complaine as they did in the councell at Paris Dies Dominicus vtcunque à quibusdam dominis venerandò custodiri videtur Concil Paris lib. 1. cap. 50. à conseruis seruitio eorum pressis perrarò debito honore coli videtur Howsoeuer it may appeare that the Lordes day is some thing reuerently kept of some masters yet of their seruants whom they abuse and oppresse in their seruice we see it very seldome times to be kept as it ought But the maisters are guiltie of their sinne But this commandement doth teach vs that masters and gouernours must be so farre from causing their seruants to work vpon this day for themselues and others that they must not leaue it indifferently to their seruants to chuse whether they will worke or no but they are charged to ouersee them and looke vnto them so that they may be sure that they doe rest indeede and to keep them from work yea though they would fall vnto it of their owne accord For though the commaundement of resting belongeth generally to all and therefore the seruants and children are named yet the speech is directed vnto the father and the master that they might looke to the execution of it when as it is sayd In it thou shalt doe no worke thou and thy sonne and thy daughter thy manseruant and thy maid-seruant And as they haue authoritie ouer their seruants and children to commaund them and to punish them if they disobey so he chargeth them to exercise their dominion ouer them in this in compelling them to obey the commandement of God who hath set them ouer them in his roome to that end which if they neglect to doe the sinne of the children and of the seruants shall kindle the fire of Gods wrath against them the flame of which shall breake out to the destruction of the fathers and masters also because they haue their part in the sin by not keeping them in obedience vnto God whom he placed vnder them for the same purpose Thus wee may vnderstand that this commandement of resting is so large and stretcheth it selfe out so farre that it reacheth vnto men of all sorts ages degrees sexes and callings in so much that none can be aduanced so high that he should bee without the reach of it nay the higher hee is in calling and the more he hath vnder his gouernement the more straightly is hee bound vnto it not onely to obserue that in his owne person The commandement of superiours doth not excuse the inâ—eriours in working for them vpon the Lords day but in all them that bee committed vnto him and concerning all inferiours either seruants children labourers artificers or any other that do not worke for themselues but for others that their inferioritie and subiection will not excuse them in doing any worke for they also are especially some of them particularly named in the commandement and the other are included in it and they must remember that which
that superstition of the Iewes which that graue father singularly wel deseruing of al the Church of God Beza in Cantic SoloÌ„ Homil. 30. Master Beza speaketh of When it is counted such a great sinne to open a shop windowe Non item si lusum si potatum si scortatum fuerit But not so great if a man vpon this day giue himselfe to gaming to swilling and to playing the harlot Yea as another learned diuine sayth Gualt in Act. 13. Homil. 88. Hodie eò res deuenit In our time things are so come to passe that amongst Christians they may be accounted very good men who breake the Sabbath by their handie labor when they most doe prophane it with horrible wickednes neither at any time doe they more offend in pride and disdaine in drunkennes ryot lust then vpon that day which should be wholly consecrated vnto God and to the meditation of his workes and of our eternall rest And seeing these thinges are done openly and commonly sayth hee doe we yet maruaile what is the cause of the calamities of our time And Master Bucer complaineth yet a great deale more Bucer in Psal 92. I am nihil ferè scelerum est Now there is almost no wickednes which is not especially committed vpon the Lords holy day there is opâ—â—â—â—ying drinking filthy dauncing harlotting fighting and quarrelling and I would to God greater things then these were not committed I will not say as he sayth Et nusquam ferè licentiùs quam in ipsis principum Episcoporum aulis For I hope better things of them and such as accompanie saluation but in too many places of towne and countrie So that I may say of them as father Chrysostome doth Chrysost de Lazar. conciâ— pri Thou hast receiued the Sabbath day of God to clense thy soule from sinne and thou vpon that day dost most of all â—ommit sinne Whereupon it comes to passe that all the weeke following they are so much the more wicked bâ— how much that which was appointed for their good they haue turned into sin vnto themselues so that as the Gospell which in it selfe is the sauour of life vnto liâ—e by mens abuse is turned into the sauour of death aâ—d the bread of the Lords table which is the food of life is turned into poyson when men doe not rightly therein discerne of the Lords body and so by eating it and driâ—king the Lords cuppe 1. Cor. 11.29 they procure his iudgement against â—hemselues so this day of the Lords resurrection which is therefore the day of life vnto vs is by their wickednes â—ade vnto them the day of euerlasting death Euen as Master Caluin sayth Caluin vpon Deut. 5. ser 34. When the Sunday is spent not onely in games and pastimes full of vanitie but in things which are altogether contrary vnto God that men thinke they haue nâ—t celebrated the Sunday except GOD therein be by many and sundrie waies offended when men I say vnhallow in such sort this holy day which God hath instituted to leade vs vnto himselfe is it any maruaile if wee become brutish and beastlie in our doings all the rest of the weeke But to reserue all such prophane beasts vnto the iudgement of God whose holy daye of rest as they doe despise so vnlesse they repent and amend GOD hath sworne long agoe Heb. 3.18 that they shall neuer enter into his heaueÌ„ly rest There are others of whom in the same place he speaketh Caluin ibid. Who glut themselues by ryotting and are shut vp in their houses because they dare not shew a manifest contempt of their duetie in the open streetes so that the Sunday is to them a retreat to withdraw themselues from the congregation of God whereby one may see what affection they haue to all Christianitie and the seruice of God when by this which was giuen vs for an aide and helpe to drawe neerer vnto God they take occasion to withdraw themselues the further from him For as he sayth a little before if we imploy the Sunday to make good cheere to sport our selues to goe to games and pastimes shall God in this bee honoured Is not this a mockery Is not this an vnhallowing of his name But let vs that be Christians be of another minde and let vs as Saint Augustine sayth shewe our selues Christians by keeping holy the Lords day August ad Casul â—pist 86. vnto whom so manie as feare God let me say as they did at the Councell of Paris Concil Paris lib. 3. cap. 5. Salubriter admonemus We do admonish all the faithfull for the saluation good of their soules that they would giue due honour and reuerence vnto the Lords day because the dishonour of it is both contrarie vnto Christian religion and doth without all doubt bring destruction to the soules of all that continue it And there is great reason of it For seeing that daye is appointed for all the partes of Gods worship Bulling in Ier. câ—ncio 65. He that despiseth the Sabbath makes no great account of the true religion as master Bullinger very wisely noteth and therefore the Sabbath is many times put for the practise of all religion and the Prophets when they complaine of the decay of all religion say that the Sabbaths are polluted as hee also obserueth in the same place according to which rule if wee will iudge of the religioÌ„ of men we shall find that amongst a great many it is very little or none at all because they haue not that due care of the Sabbath that they should And thus saith Master Caluin Caluin vpon Deut. 5. ser 34. that the Prophet Ieremie in many places rebuking the Iewes for breaking of the Sabbath speakes vnto them as if they had in generall broken the whole law and not without cause for he which setteth at naught the Sabbath daye hath cast vnder foote all Gods seruice as much as is in him and if the Sabbath daye be not obserued all the rest shall be worth nothing Now besides seeing the end of all is that the fruit of Gods worship might appeare in our godly conuersation to the glorie of his name and our eternall saluation euen as it was ordayned of God at the first to keepe Adam in his integritie if we by the grace of God escape all these horrible prophanations of this daye and haue attained vnto some tolerable care of keeping holy the day then let vs see what we are bettered thereby and what is the fruite of our profession thereon For then may wee haue comfort that we vse it aright when there proceeds that good of it thereby for which God ordained it and which wee see it bringeth forth in many others And therefore I may say with Master Bucer Bucer in Mat. 12.11 if we do truely and religiously serue God vpon the Lords day aboue all others Declarent hoc mores Let our manners shewe it let the holinesse