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 [Page 2] 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 Cō ­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.

2 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.

3 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, as ha­uing the light of it shining more cleerely within vs, for the preseruation of the societie of mankinde in Common­wealths) 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 [Page 3] hath some reason annexed vnto it: As in the first,The first Commandement hath one re [...] ­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 Commande­mēt 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 [Page 4] 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. 1 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. 2 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. 3 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 [Page 5] our selues, but to so many also as bee committed to our [...]arge (the Lord hauing giuen vs authoritie ouerthem, [...]at we might see them practise all the lawes of both Ta­ [...]les so much as lyeth in vs) yet I say, much is not ex­ [...]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 [...]lso, saying, Thou, and thy son, & thy daughter, thy manser­uāt, thy maidseruāt, thy cattell, & the stranger that is within thy gates. Thus we see how many waies this Cōmādemēt is charged vpon vs by the Lord, how straightly he requi­reth it at our hāds, & how in the very giuing of it, al things are ioyned vnto it by God himself, that might commend [...]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 [...]eepe it) yet notwithstanding, vpon the seuenth day they [...]hould haue ceased from all wordly labour, and giuen [...]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 [Page 6] 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, 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 [Page 7] next ensuing, hee could not haue so forcibly required the [...]sting from worke, if it had not been a thing that they [...]ere long acquainted with.

Besides, in this same place, he perswadeth them vnto [...]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 spokē, 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 diē vnū: Chrysost. in Gen. 2. Homil. 18. that in the [...]ōpasse of a weeke, one whole day is to be put apart for a [...]pirituall rest vnto God. Vnto all which may be added [...]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 [Page 8] 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 secōd commandement, though they knew not the true seruice of God, (as being without his word) yet that hee should some wayes out­wardly [Page 9] beworshipped, they were fully assured, as ap­ [...]eareth by their superstition and Idolatrie. So the very [...]ay that God had blessed to this ende they vnderstood not, neither could doe without the lawe, yet that there [...]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 stande still in his proper force; and that it ap­pertaineth to vs Christians now, most euidently appea­ [...]eth by that authoritie and credite which it receiueth [...]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 [...]ractise, for they vpon the Sabbath ordinarily enter into [...]he Synagogues of the Iewes, and preach vnto the peo­ [...]le, doing such things vpon those dayes, as appertaine [...]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 [...]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 [Page 10] 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 [Page 11] [...]e plainly auoucheth the cōtinuance of it in the Church, [...]y this new and honourable name,Reuel. 1.10. The Lords day, where [...]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 whō 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 cō ­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 [Page 10] [...] [Page 11] [...] [Page 12] ordaining of it by God vnto Adam in Paradise:A day of rest is necessarie. Com­manding him to rest vpon that day, and to keepe holie the day of rest. And first of all to rest, because he was not of an infinite nature, though perfect, and therefore could not be occupied wholly about many (I doe not say) contra­rie, but sundrie and diuers things at once, as about the busines of this world and the worship of God: where­fore being bound by his calling to dresse and keepe the gar­den, Gen. 2.15. verse 3. and yet charged to keepe holie the seuenth day, medi­tating vpon the wisedome and mercie of God appea­ring as in all the creatures, so especially in himselfe, and thus beholding the inuisible things of God in them, Rom. 1.20. giuing thankes to God for them, praying for the continuance of them, teaching them to his posteritie, &c. it was needfull that the seuenth day should bee vnto him (as it was in­deed) a Sabbath day, that is, a day of rest, resting from all his other necessarie businesse, that so he might with his whole heart and mind attend vpon these, as the worship of God required, which he could not doe, so long as in any part he should be occupied about the other.

Now, if the perfectest man that euer was could not do this, and therefore stood in need of this liberalitie of God, in giuing him a day of rest, how shall not we bee too foo­lish in thinking, that we (we I say) that haue not only lost all the excellent graces, that Adam was furnished with, but also in stead of them, great corruptiō 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 [Page 13] must we not needes confesse as the trueth is, that be­ [...]ng more bound to the seruice of God, then Adam was [...]n respect of our sinne, yet are lesse able to performe it [...]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 [...]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, thē in that manner of sinceritie & truth, which he requi­reth, [Page 14] 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 wō ­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 [Page 15] to stirre him vp to these things. So that as his bodily life [...]ould not be preserued, (God ordayning it so) without [...]e vse of his creatures, and therefore hee willed him to [...]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 ho­ [...]y and spirituall meanes appointed for that purpose, and [...]herefore hee was commaunded to keepe holy the seuenth day: verse .3 that in the more plentifull vse of all the meanes vp­on that day, he might both make a supply of that which could not be done on the other dayes, and also thereby be continued in all strength to doe all other dueties the dayes following.

Now, if Adam because hee might fall, did stand in need of this day, to preserue him from falling, how much more we being so horribly fallen alreadie, (as wee bee) doe stand in neede of it againe, againe, to bring our selues backe into that estate, from whence we are fallen, and as it were to recouer our first footing: if it was need­full for Adam (I say) being nowe most perfect to haue a day allotted out vnto him, by true sanctifying of which he might still abide in his perfection: can we bee so fro­ward to imagine, that now it is not most needfull for vs, being so vnperfect, that thereby wee might be brought vnto our first perfection againe? Yes surely, vnlesse we be too much louers of our selues, and ouerweaned with the pride of our nature, must wee beleeue, that if the per­fect image of God in Adam, not lightly shadowed, but drawen out with most liuely and orient colours by the finger of God himselfe, could not continue in his first beautie, except by the pure meanes of Gods worship (as [...]t were by the first colours) it were now and then refre­ [...]hed, or at the least wise kept in the same freshnes: then [...]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 [Page 16] 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, euē that know­ledge [Page 17] and holines which hee requireth, and according [...] which they were first created, whereby they might [...]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 [...]hat they see it is thus commanded by authoritie, and [...]hus publikely obserued: as that wee should acknow­ [...]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 [...]hese meanes as we should be, (and as we can not bee in [...]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 [...]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 [Page 18] 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 God, (to [Page 19] the stoping of the mouthes of them that gainsay it, the [...] condemnation of them that enquire not after the [...]eth of it, and the praise of our God) not onely that the [...]bbath ought to be continued, but that wee take it as a [...]incipall mercie, that the Lord hath reserued it vnto [...].

Now it remaineth that I should descend into the par­ticulars of this Commandement, which also I would pre­sently doe, were it not that certaine obiections which men make against this trueth (which doubtles also may arise in your mindes) did lye in the way,It is dangerous to reason a­gainst a known trueth. which are first to [...] remoued: wherein generally wee are to bee aduised and carefull how at any time wee dispute against any trueth plainly proued, and when the doctrine is substan­tially confirmed, how wee stande reasoning against it, which as I haue often taught, so I take it to bee a safe way, least when we will not receive the trueth in loue, 2. Thess. 2.10.11. that we might be saued, God giue vs ouer to effectuall illusions, that wee might beleeue lyes: then shall wee thinke euery shew of reason, that either our owne corrupt vnderstan­ding shall teach vs, or any wicked man shall buzze in our eares (the diuell working in both by Gods iust iudge­ment) to bee of more force for the ouerthrowing of that which is taught, then al that hath been spoken, or can be to vphold it.

But if in this case any reason be offered vnto vs, let vs first of all suspect it, & draw our hearts to a misliking of it, so shall we be fitter to reason against it, as the Apostle teacheth vs in many places, and namely in the 6. to the Romanes, Shall we continue still in sinne, Rom. 6.1. that grace may abound? God forbid. As if he should say, fie vpon that, God keepe vs from it. Secondly, let vs know that though wee cannot answere the doubt, that yet we must not giue o­uer our perswasion in the trueth. For if it be a principle in Philosophie, that a foole may obiect more sometimes, then a wise man can answere, much more is it true in Diuinitie, [Page 20] that wee hauing sinne in vs out or measure, and the spirit of God but in measure, the one can teach vs to obiect or conceiue more against the trueth, then by the other wee shall bee able to answere and say for it. Last of all, let vs say with the Apostle,2. Cor. 13.8. I can doe nothing against the trueth, but for the trueth: and therefore that wit and reason wee haue, let vs rather spende it in learning the proofes to maintaine the trueth, (which is the safest way to conti­nue in it) then to intangle and (as it were) to snarle our selues in those doubts against the trueth, which as they be many, so are they endles and dangerous.

But concerning the obiections against this speciall truth, my purpose is not to meete with euery one of thē, (for I knowe them not, neither can any man) for as the trueth is one and certaine, so errors are infinite and with­out number, in so much that looke how many men there bee in the world, so many obiections there bee made a­gainst one principle in religion, and so many moe, as that euery man may haue a world of doubts within himselfe: yet some I will briefly remember and those especially, which I haue obserued to bee most rise in the mouthes of that people, with which I haue had most dealing in this matter.

Obiect. 1 The Sabbath belongs onely to the Iewes.First of all, they ignorantly say, (as all obiections doe arise from the ignorance of the trueth) that the Sabbath is a Iewish thing, belōging only to that people, & so not appertaining vnto vs. Against which all that that wee haue alreadie spoken and heard, doth most euidently and openly, and (as it were) with a lowd voyce speake: For it hath been substantially proued, Answer. that this Commande­ment did no more begin with the people of the Iewes, then any other may, that it was 2000. yeares and more, before euer they were a people, and it hath continued now 1500. yeares and more in the Church, since the Iewes were no people: and when all Iewish things haue been abrogated, onely this hath continued still in the [Page 21] Church, in his owne proper force, that it might appeare, that it was of a nature farre differing from them, hauing neither beginning nor ending together with them.

And this is that which a learned man master Wolphius saith, (when hauing before spoken of other festiuall daies of the Iewes now abrogated) hee addeth:Wolph. Chro­nol. lib. 2 cap. 1. Sabba­thum autem dierum ordinarium & perpetuum, &c. But the ordinary and perpetuall Sabbath of daies, that is the seuenth day, (by this name hee opposing it to the Sabbath of weekes and yeares) is not to bee reckoned a­mong the figures and ceremonies of the Iewes, both because it was ordained in Paradise before the fall of man for the worship of God, and also it is commanded in the Decalogue, which containeth in it nothing ceremoniall, nothing typi­call, nothing to be abrogated: for in that I hold the posi­tion of the Schooleman to be true: The precepts of the Decalogue are (indispensibilia) not to be dispensed withall. Thom. 1ae. 2ae. quaest. 100. And therefore the vrging of this commandement vpon the Church of God at this day so straightly, is not to bring them into the intollerable bondage of the Iewes, from which they are deliuered by Christ: nor to lay vpon them that yoake which neither they nor their fathers were able to beare: Acts 15.10. but to chalenge them with that ancient obedience, which God alwaies required at their hands, and from which they were neuer free. Nay to shake off our obedience to that, whereunto the Church hath al­waies yeelded vnder this pretence in so waightie a mat­ter, is to abuse our libertie, to turne it into licentiousnes, and to set open a windowe vnto all kinde of prophane­nesse.

Obiect. 2 Moreouer, whereas others are driuen to confesse, that there ought to be a Sabbath still remaining with vs, (be­cause they cannot deny a thing so euidently proued in the olde and newe Testament) yet notwitstanding they say, it is to be vnderstoode,The Sabbath is a continuall resting from sinne. not so much of any one day, nor the resting from any speciall worldly labour, as of [Page 22] the whole life of a Christian, and the continuall resting from sinne, which is the spirituall and true Sabbath: and so not any one day, but euery day is commended vnto vs, that in them wee should rest from our owne workes which is sinne, and so keep a continuall Sabbath, sancti­fying euery day, and putting it apart to the doing of Gods holy seruice, and that alone: which if we doe, then doe we truely keepe the Sabbath, though we be occupi­ed in the affaires of our calling. For this is that (say they) which the Prophet Esay commendeth vnto vs, when he sayth, that 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 [Page 23] 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 r [...]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 thē 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 cho­ [...]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 [Page 24] 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 frō 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 [Page 25] we may see the spirit of God speaking thus:And it must be the fruit of all true religiō. Iam. 1.27. Pure religiō 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 [...]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 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 mā 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 [...]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 [Page 26] 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) Ʋidendum &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 [Page 27] 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. [...]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 [...]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 [...]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 [...]t stood not with their tradition of resting from all bodily [...]abour, our Sauiour Christ vpon that occasiō teacheth the [...]rue maner & end of resting vpō the Sabbath (which was [...]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 [Page 28] 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 fu [...]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 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 k [...]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 [Page 29] [...] God, he must so vse his Rest, as by the sanctifying of it, [...]e may bring glorie to God indeed. And therefore the [...]ame Master Gualter, a little after saith,Gualt ibid. These things are [...]ot so to be vnderstood, as though it were lawfull for vs in [...]hese things, to appoynt or doe at our pleasure what liked vs [...]est: but Christ doth here teach the right vse of all outward [...]hings, least that we should through superstition abuse those [...]hings vnto the hurt of our selues or other men, which God [...]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 [...]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, [...]nd euery part of it, and therefore it was not giuen out [...]ill man was made: so man is aboue the Creatures, but [...]he lawe is aboue him, and hee is made to worship God, to [...]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 [...]fter them: but man was made for the seruice of God, there­ [...]ore straight way after the Creation, was brought in the [...]lessing and sanctification of the sabbath.

And thus wee may conclude the truth of this doctrine [...]hat wee haue in hand, notwithstanding any thing, that [...]ath been spoken against it, namely, that as there hath [...]een a sabbath day from the beginning, so there is great [...]ason that it should continue to the ending, and though had neuer so many aduersaries that haue bent their [...]ree against it, yet they are not able to ouerthrowe it, as [...]ing that which is strengthened by Gods Commande­ [...]nt, and (as it were) fortified by his owne hand: yet I am not ignorant, that it hath many and mightie enemies, [...]nd those that haue a great deale more to say against it [Page 30] 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 [...]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 [Page 31] 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 say [...]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 I shuld obstinately cōtend with any) where [...]he Lord hath giuen any authoritie to his Church ordi­ [...]arily and perpetually to sanctifie any day, except that [...]hich he hath sanctified himselfe. For I holde this with [...]ther learned men as a principle in diuinitie, that it belon­ [...]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 [Page 32] 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 [Page 33] 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 thē, then vpō 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 cānot 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 [Page 34] 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 [Page 35] 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 [Page 36] 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, [Page 37] 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, & [Page 38] 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 [Page 39] 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, [Page 40] 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 [Page 41] 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: 1 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. 2 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. 3 Thirdly, the Sacraments were chan­ged, for in stead of Circumcision and the Passeouer, wee haue Baptisme, and the Lords Supper. Why then might not the day be changed? nay,1. Cor. 10. was it not the great wise­dome of God, to change the day with all these, to shewe that there was a thorowe change indeede in the whole gouernmēt of the Church of the Iewes, whē the day it selfe (vpon which all the other things were practised) was changed together with them? And whereas all other things were so chāged, that they were cleane takē away, as the Priesthood, the sacrifices, and sacraments, this day was so changed, that it yet remaineth: which sheweth, that though all the other were ceremoniall, and therfore had an ende, this onely was morall, and therefore abi­deth still. So saith Master Gualter, Gualt. in Mal. 3. Homil. 23. The Primitiue Church thought it did abolish the Iewish Sabbath, Olim illud sacrū non aboleuit, yet it tooke not away the holy day of rest, but did translate the obseruation of it, vnto the day following: therefore there is the same vse of it now, which was of the Sabbath in times past, among the true worshippers of God.

Why the Apo­stles changed the sabbath of the Iewes into this day that we now keep, rather then a­ny other.When thus it seemed good to the Apostles vpon these waightie considerations (being herein gouerned by the holy Ghost) to change this day, they were directed by the same spirite aduisedly to chuse this day (which we now keepe, and must keepe to the end of the world) rather then any other, vpon speciall groundes and most singular reasons laide open to the Church, who seeing into them, and being perswaded by thē, gaue their free consent vn­to it. For seeing that our God and sauiour Iesus Christ, taking vpon him the wonderfull worke of our Redemp­tion, did finish and make an ende of it, vpon that day, when he did most victoriously rise from the dead, and so declare that he had conquered all: and that he dying in the state of a condemned sinner for vs, taking vpon him all the punishment, that was due to vs, euen to the ransa­king and confounding of all the partes of his soule and bodie:Luk. 22.41.44. with droppes of water and blood trickling down from him, when hee kneeled vpon the colde grounde, and to the powring forth of that lamentable crie with great an­guish, My God, my God, why hast thou forsaken me? And being thus caried to the graue,Math. 27.46. and put vnder the ground, as a man forlorne and cast away, death holding him fast, and chayning him vp (as it were) for the space of three dayes and three nights: hee did notwithstanding all this at the time appoynted,Act. 2.24. euen vpon this very day loose the sorrowes of death, because it was vnpossible, that hee should be holden of it, and rising vp with wonderfull great glorie, d [...]d shew that all things were ended, and that hee had re­deemed mankinde, and all the Creatures into the glorious libertie of the sonnes of God, Rom. 8.21. according as it is set downe in the Gospell. When the first day of the weeke began to dawne, Math. 28 1. Mary Magdalene, and the other Mary came to see the sepulchre, and behold, there was a great earthquake, for the Angell of the Lord descended from heauen, and came, and rolled backe the stone from the dore of the sepulchre, and sate vpon it, and sayd to the women, feare ye not, for I knowe [Page 43] that you seeke Iesus that was crucified, he is not here, for he is risen as he said. Now that it might appeare, that all the Ceremonies of the Iewes were at this time ended in him, that was the fulfilling of them, and that all those sha­dowes were taken away by his death, who was the sub­stance and bodie of them,Because Christ did rise from the dead on that day. they did make choyse of that day, specially vpon which he rising againe from all things which he suffered, did declare, that he had ouercome and ended them indeede.

And besides, that it might be an effectuall teaching to the Church, that al the libertie and freedome from sinne, from hell and death, and from the eternall wrath of God, is purchased vnto them by the accursed death & shame­full sufferings of Christ Iesus vpon the Crosse, & by none other, and that all glorie, happines and life commeth vn­to them from his righteousnes and glorious resurrection, they did preferre this day aboue any other, as most wor­thie, in the which he hauing before suffered all these in­tolerable things for them, and being pressed downe with them, euen vnto death, did afterwards (recouering him­selfe as it were, and gathering new strength) like vnto the most victorious lyon of the tribe of Iuda, did I say,Reuel. 5.5. Rom. 1.4. migh­tilie raise vp himselfe in glorie for their sakes, by the inuin­cible power of his Godhead. Chrysostome among the sun­drie names, which he reckoneth vp, that this day had in the Primitiue Church, sayth, it was therefore called the Lords day, Chrysost. serm. 5. de resur. Quia solemnis erat memoriae resurrectionis Christi: because was solemnely appoynted for the memorie of the resurrection of Christ. August epist. ad Ianuar. 119 cap. 13 & ad Casul 86. Whereunto agreeth S. Au­gustine: The Lords day was declared vnto the Church, by the resurrection of the Lord vpon that day. And in another place: The Apostles did appoynt the Lords day in stead of the Iewish Sabbath, Idem de temp. serm. 251. Quia in eo redemptor noster à mor­tuis resurrexit: because vpon that day our redeemer did rise from the dead, which also therefore is called the Lords day. So that not so much the Apostles, as Christ himselfe [Page 44] brought in this chaunge, and was the author of this day. And this is that which one sayth:Wolph. chro­nol lib. 2. cap. 1. Nouum Christus Sab­bathum substituit: Christ did appoynt the new Sabbath, when our last enemie death being ouercome, he made an end of the labors of our redemption, which in his humanitie were to be borne, and the next day with the new man restored, he brought out of the graue a new time, the time of our redemp­tion, and of the new Couenant, and did prepare an euerlasting Sabbath (into the which himselfe then entered) for vs also at the time appoynted, by vertue of his resurrection to be en­tered into: therefore as in the time of the Creation, that day which was first of the Creation finished, was made holi [...] for the worship of God: so now in the time of the redemption, that day which is first after the finishing of it, is to bee ac­counted holie of vs. August. de tēp. serm. 251. It appeareth in the Scripture (sayth S. Augustine) that this day is of great account: for it is the first day of the world, in it were formed the Elements, in it were created the Angels, in it Christ rose from the dead, in it the holie Ghost descended vpon the Apostles, and God first rained Manna in the wildernesse: so that by these and such like markes the Lords day is made famous. And in another place he saith further:Idem de temp. serm. 154. This is the day in which the children of Israel passed through the red sea drie foote, in which the Lord Iesus was baptised in Iordan, in which he turned water into wine in Cana of Galile, in which he fedde 5000. men with fiue loaues in the desert, in which he came into his Dis­ciples, when the doores were shut, in which we hope, that he shall come to iudgement. Many other things are spoken of this day, as, that vpon it Christ was borne, vpon this day the old Couenant and Testament was changed into the new: especially of some of the Rabbins,Wolph. chro­nol. lib. 2. cap. 1. (as Wolphinus obser­ueth) Vpon this day Aaron and his sonnes were consecrated to their office, and the Princes did begin to offer to the Ta­bernacle. So that as the Psalmist sayth of Ierusalem, Glo­rious things are spoken of thee, thou citie of God: so we may say, many excellent things are spoken of this day. All [Page 45] which, whether they be true or no we cannot tel, and yet if they were, they are all nothing to this, The resurrection of Christ, which alone hath made it famous, and hath gi­uen it that honor which all the other besides are not able to doe. So that in this respect, it may bee truely sayd of this day, as it is in the Psalme,Psalm. 118.15. This is the day which the Lord hath made, let vs be glad and reioyce in it: For this Psalm principally pertaineth vnto the Messiah, of whom Dauid was a type and figure (as Master Beza noteth):Beza paraphr. in hunc Psal. So that here the day of the Lords resurrection is commen­ded vnto vs, wherein he being deliuered from death, is made the head of the corner, as Dauid being deliuered from his enemies, was made the head of the people.

So that I say, as for the memorie of the first Creation, that seuenth day was sanctified by the Lord, in which he rested from his work, and thereby declared that al things were most perfect, when hee wrought no more: vpon which consideration the whole worlde was bound to keepe that day, vntill the comming of Christ: euen so he at his comming taking vpō him the creating (as it were) of a new world, I meane the renewing of it, and redee­ming of it from sin, and from that bondage, Rom. 8.21. corruption and vanitie, (as the Apostle speaketh) wherein all the crea­tures were by reason of sinne, and faithfully performing all things to the full, not leauing of any iot or title thereof from the beginning of his life, to the last moment of his death, yea, and in his death and buriall and Resurrection most of all, after which time he suffered no more, but en­tered into his rest, and vpon that day he began, and so continueth it for euer, that the most famous and worthi [...] memorie of his second creation might not bee inferiour to the first, but that the beautie and glorie of it might shine more excellently in the Church,Therefore this day was ap­poynted, and none but this could be or­dained. then that of the o­ther, as indeede it was greater: therefore this day was or­dained by speciall aduice, and none but this day could be chosen to be the Sabbath and day of Rest, which Christ [Page 46] Iesus the Creator of the new world, rested from his work of the new creation, (for thus indeede the Prophets doe speake of the time of the Messiah, that then all things should be made new:Esay. 65.17. I will create new heauens and a new earth, and the former shall not be remembred, nor come into minde) because the price of their renewing was then ful­ly payed. And againe for this cause, when the sayd Pro­phets doe speake but of the time vnto Christs comming, they expresse it in these words, for euer, as they are willed to keepe the holie feast of the Pass [...]ouer vnto the Lorde throughout their generations by an ordinance for euer: Exod. 12.12. and so likewise the other sacrament of Circumcision is called by the Lord an euerlasting couenant, Gen. 17.14. because then the first world had an end, (that I might so speake) and the new world began, in which respect the time of the Gospell is called the world to come, Heb. 2.5. And therefore as the Church by keeping the first seuenth day did testifie, that they worshipped and depended vpon that God, which rested himselfe vpon that day from the work of creation, and therefore sanctified it: so we by keeping this seuenth day, doe witnesse not onely to all the Church, but to all Turkes, Infidels, Panims and Atheists in the world, that we serue and looke assuredly to be saued by that Lord Ie­sus Christ, and by none other, who by his resurrection vpō this day, did rest frō the worke of our Redemption, which he had fully ended and brought to perfection. Neither did the Church iud [...]e amisse, P. Martir in Gen. 2. (sayth P. Martir) if in obser­uing the Lords day, it preferred the memorie of our present restoring, that is, the resurrection of Christ, before the fi­nishing of the workmanship of the world. And againe: For this cause, (saith a learned writer) euen because of Christs resurrection, when the day was changed, the change was made,Wolph Chro­nol. lib. 2. cap. 1. A feria septima in primam: From the seuenth day of the weeke into the first, and the beginning of the Sab­bath is not now from the euening, but from the morning, at what time the Lord did rise againe. And lastly: The cause [Page 47] of this change (sayth Iunius) is the resurrection of Christ, Iunij praelect. in Gen. 2.3. and the benefite of the restoring of the Church by Christ: the remembrance of which benefite did succeede into the place of the memorie of the creation, Non humana traditione, sed Christi ipsius obseruatione & instituto, not by the tradi­tion of man, but by the obseruation & appointment of Christ, who both on the day of his resurrection, and on euery eight day after, vnto his ascension into heauen, did appeare vnto his Disciples, and come into their assemblie.

Like vnto the which,This day must neuer be chan­ged, but con­tinue vnto the ende of the world. because nothing can euer fall out in the world, comparable vnto it, in glorie and power, therefore this day must continue in his first honor of san­ctification vnto the end of all things, and no day bee set vp like to it, or it changed into any other day, least the won­derfull glorie of that thing bee darkened, and the infinite power of it weakened, I meane the glorious and mightie worke of our Redemption, which by the sanctification of this Sabbath is commended vnto vs, and we by keeping that holie still, do commend it to our posteritie. And this is it which is alleadged as a reason of the obseruation of this day in the Apostles constitutions:Constit. Apo­stol. lib. 7. c. 37. It is 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 [Page 48] 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 [Page 49] 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 [Page 50] 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 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 frō the dead: but also Saint Augustine speaking many excellent things in the commendation of this day,August de tēp. 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 [Page 51] 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 cōmandement it selfe, as it was first pronounced by the Lord frō heauē, & 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 Sabba [...]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 commā ­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 [Page 52] 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 [Page 53] 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 [Page 54] 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, [Page 55] 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 shalbe 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 [Page 56] 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 shalbe 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 [Page 57] to work or to rest, but that euen to rest frō 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 tēp. 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 [...]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, [Page 58] 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 princi­p [...]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 th [...] 5 of Deut. where Moses repeateth the law, shew­ing h [...] 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 [Page 59] 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 deliue­rāce 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 [Page 60] 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 [Page 61] 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 [Page 62] 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 [Page 63] 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 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, [Page 64] 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 [Page 65] concerning the making of the Tabernacle,2 From doing any thing a­bout building the Tabe [...]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 thē 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, [Page 66] 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 vpō 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, spokē 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 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 [Page 67] 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 [Page 68] 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 [...]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 autē & colligere in horreū 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 [Page 70] the gates, and charged that they should not be opened till after the Sabbath, and some of my seruants set I 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 [Page 71] 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 [Page 72] 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 Tertulliā saith, speaking of the seuenth [Page 74] day:Tertul. aduers. Marcion. lib. 3. In it thou shalt not doe any worke. Quod? vtíque 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 pe [...]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 [Page 76] 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, 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: [Page 77] 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 fiāt 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 thē 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 [Page 78] labour in the sixe dayes, (and as it were) his dayly work. The Lawyer and the Client whether plaintiffe or defendāt, 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 thē 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 ita (que) 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 ser [...]eāt 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, [Page 79] 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 vpō the lords day to leaue the excellēt stu­dy of the scriptures, for any humane science whatsoeuer, which is lower thē this, without al degree of cōparison: & that therein indeed they shew themselues voyd of hea­uēly wisedome. The Iusticer & Iudge must rest frō 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 [Page 80] 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 [Page 81] 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, [Page 82] that we haue seene,All degrees of mē, 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 Magi­st [...]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 [Page 83] 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? [Page 84] 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 [Page 86] 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 [Page 87] 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 [Page 88] 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 & restAnd 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 [Page 89] 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 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 [Page 90] 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 [Page 91] 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, vt­cun (que) 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 maid­seruant. [Page 92] 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 in [...]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 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 [Page 93] 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 [Page 94] 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, Ale­houses 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 [Page 95] 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 vponMy 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 [Page 96] 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 [Page 97] 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 common­wealth, 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 [Page 98] 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 [Page 99] 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 God, except we cast from vs these worldly cares, which presse vs downe ouermuch: then I doe further adde, that surelie here we haue neede of faith to beleeue, That godlines hath the promises of this life, as well as the life to come, 1. Tim. 4.8. and that if wee will first seeke the king­dome of God and his righteousnes, all needefull things shall be giuen vnto vs. Matth. 6.33. And therfore if we rest vpon the seuenth day, because the Lord hath cōmanded it, he will so blesse & multiplie the things that we haue, that we shal receiue from him our daily bread vpon that daye, as well as vpon any other. For if the seruant that hath trauailed al the dayes of the weeke in his masters seruice, may looke for his ordinarie foode and wages vpon the Lordes daye though he rest thereon: then may we much more looke for this iust and mercifull dealing from God. And that we might beleeue it the rather, let vs remember the pro­mise which the Lord maketh to the Israelites in the like case, when he commanded them to let their ground rest from plowing and tilling the seuenth yeare, as it is plen­tifully recorded by Moses: Sixe yeares thou shalt sowe thy fielde; and sixe yeares thou shalt cut thy vineyard, Leuit. 25.3. and ga­ther the fruite thereof. 4. But the seuenth yeare shall bee a sabbath of rest vnto the land, it shall be the Lords sabbath: thou shalt neither sowe thy fielde, or cut thy vineyard. 18. Wherfore ye shall obey mine ordinances, and keepe my lawes and doe them, and ye shal dwel in the land in safetie. 19. And the land shall giue her fruite, and yee shall eate your fill, and dwell therein in safetie. 20. And if ye shall say, what shall we eate the seuenth yeare? for we shall not sowe, neither gather in [Page 100] our increase. 21. I will send my blessings vpon you in the sixt yeare, and it shall bring forth fruite for three yeares. 22. And ye shall sowe the eight yeare, and eate of the olde fruite vntill the ninth yeare, vntill the fruites thereof come, yee shall eate the olde. Where wee see how the Lorde doth a­boundantly promise to supplie the want, that might haue seemed to come vpon them by resting the seuenth yeare, with a treble blessing vpon the reuenewes of the sixt, which thing also he did most plentifully performe so long as they obeyed, euen so no doubt the Lord will in­crease the wages of a poore man earned by his faithfull labour in his calling vpon the sixe dayes, that it shall suf­fice him for the seuenth also, so that for want he shall not neede to worke vpon it.

Caluin in Le­uit. 25.20.And here I must say as Master Caluin doth: Nunquam Dei praeceptis morigeri erunt homines: Men will neuer be obedient vnto the commandements of God, till their distrust­fulnes bee corrected, and men are alwaies wittie enough to pretend many things, why they should not obey: but here was a speciall promise, that no lacke should come to the Iewes by resting vpon the Sabbath: whereof he had giuen them a sure pledge long agoe in the desert, when on the day before the Sabbath, a double portion of Manna was giuen to all that gathered. And wee haue not seene men that haue been painfull indeed driuen to that necessitie, that for the sup­ply of their want, they haue been compelled to labour vpon the seuenth day: But contrariwise, wee may many times obserue, how they that are so wordly vpon the se­uenth day, doe not so greatly prosper, but though they gaine one way, they lose another. But bee it that it were not so, and that they alwaies gained, be it neuer so much, yea the whole world, if it were possible, and in the mean season lose their owne soule, through their disobedience, what will they giue for the redemption of it? This ought to serue vs (as Master Caluin setteth it downe in his ser­mons very largely, and very pithily, whose words there­fore [Page 101] though they be many, I will recite) as a principle, Caluin vpon Deut. 5. Ser. 35 to stir vp vs to follow that which God hath cōmāded vs. For the chiefest thing which stayeth vs from ordering our life to the obedience of God, is this, that being too much wedded to our selues, we thinke this shalbe against our profite: and wee will alwaies prouide, howsoeuer the case stands, for our commo­dities in those things, which appertaine vnto the world. Be­hold how men cannot followe God, but rather forsake him, & draw cleane backward from his law, for that they thinke if they serue God they shall neuer thriue. Now this is so wicked an vnthankefulnes, that it serueth to aggrauate an hun­dreth times more our rebellion: what must we doe then? Let vs note well, that wee shall not bee able to serue God with a franke and free courage, except we be resolued, that he proui­deth for our whole life, and that he will not forget vs, as it is spoken in the person of Ioshua: Iosh. 1.9. Heb. 13.5. For the Apostle to the He­brewes applieth this doctrine to all the faithfull, yea to draw them from ouermuch care, and carking, he sayth: Thy God will not faile thee; he will not forget thee. So that if once we can bee perswaded, that God watcheth ouer vs, and that he will liberally prouide for our necessities, it is certaine, we shall not be so busied in our earthly affections, and we shall not bee so easily turned from seruing of God, we shall not be hindered to meditate and thinke on the heauenly life, we shall so passe through this world, as to vse the creatures thereof, as if wee vsed them not, because wee knowe alwaies, that wee ought to make our race further.

Obiection. Many also take great libertie to themselues vpon that text, where there is mention of a Sabbaths daies iourney: Answere. Act. 1.12. concerning which first of all, it is not agreed vpon how farre that was, Master Caluin vpon it sayth, it was but two miles, and of that iudgement are most of the Latin inter­preters. Doctor Tremelius in his notes vpon this place, sayth, it is but one mile, Test. Syria. & that he proueth both by the Sy­rian paraphrast, & out of the Iewes Talmud, & other Rab­bins. So that by this rule, mens iournyes must be shorte­ned [Page 102] a great deale lesse then they be, except they haue bet­ter proofe. Besides, Master Caluin sayth in the aboue na­med place, that there was no such thing prescribed in the law: Hierom. in resp. ad Algas. quast. 10. And S. Hierome sayth plainly, it was but a tradition of theirs, and especially of two Rabbins, Atriba, and Simon Heli.

Therefore let vs not shut our eyes against so plaine a trueth, and to day when we heare the voyce of God, let vs not harden our hearts, but subscribe vnto the veritie of it, by our practise: and let vs be willing to rest from al earth­ly affayres vpon the seuenth day, and not to entangle our selues with any thing, according 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 [Page 103] 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 [Page 104] 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 [Page 105] 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 vsed in too many pla­ces, and the disordered ringing at other times of the Sab­bath, and for other ends, should bee a worke of the Sab­bath, and how it can then be iustified, yet the ringing of one bell according to the custome of the place at one time, and the same or some other at another time, to call the people together, that they might come with one consent (as it were one man) (which meeting would o­therwise be scattered and confused) that so all might bee present at the seruice of God frō the beginning to the en­ding, & as it is rightly called common prayer, so it might be common to all indeede, and not priuate to a few, this ende maketh the labour acceptable vnto God, & though it be a worke, yet it hindereth not the obseruing of the rest, commanded vpon that day.And to prepare necessary and conuenient foode for eue­ry one.

Moreouer, God hath giuen to men libertie vpon this day, to prepare that food which is meete and conuenient for euery one, that their bodies being thereby comfor­tably [Page 106] refreshed through Gods blessing, they might bee the rather thereby sitted vnto the cheerefull proceeding in his seruice, which otherwise through their weaknes, might faint, and giue ouer in the mids of it, for such is our nature, that we stand in need of a continuall repay­ring by the creatures, & that euery day: therfore though (as wee haue seene) the buying and selling of victuals, and carying of them to and fro was forbidden, seeing that the other sixe dayes are giuen vnto men for these purposes, yet the preparing of them, and making them seruiceable for the vse of man, according to the necessi­tie of euery one, is that which cannot bee done at other times, and yet men cannot want it, if they fruitfully hold out in sanctifiyng the Sabbath vnto the ende, and there­fore this maketh it lawfull vnto all men, when they doe it in that manner, and measure that may most of all fur­ther them in Gods worship, which is the chiefest thing vpon that day to be considered, and vnto the which all other things ought to be referred. Thus our Lord Iesus doth maintaine the fact of his Disciples in gathering the corne in the fields against the cauils of the Pharisies, for they were wearie, and hungrie, and had no meate, nei­ther place nor time to prouide any in, therefore they tooke that which was offered vnto them in the way, ga­ther it and dresse it, (as it were) for themselues. And thus doth the Schooleman truely say of this place.Thom. 2.•. 2.ae. quaest. 123. art. 4. Excusat discipulos suos. Christ excuseth his disciples, who gathered the eares of corne vpon the Sabbath, Propter necessitatem quam patiebantur, because of the present necessitie that they were in.

And whatsoe­uer the time present doth necessarily re­quire, though it belong not to Gods ser­uice.Last of all, and generally concerning this matter, what things soeuer the time presēt doth necessarily require to be done for our own furtherance, the commoditie of our brethren, or the benefite or preseruation of any of the creatures, which cannot be deferred vnto another day without losse or hinderance, neither could any waies be [Page 107] preuided for before: (For [...]he occasion was but newe of­fered) though they doe no wayes belong to any part of Gods seruice immediatly: Nay I will say more, and but the truth: though they doe keepe vs from it, or call vs a­way when we bee at it, yet they are permitted vnto vs, and we may lawfully doe them, though they be neuer so painfull and full of labour without any offence against the law of the Sabbath, wherein notwithstanding bodi­ly rest is so straitly required, as wee haue learned. And therefore it is truely sayd, Opus corporale, Thom. Aquin. ibidem. A corporall la­bor pertaining to the preseruation of a mans owne boyd, life or health, when it is necessary, breakes not the Sabbath. Where hee brings in the example of Helias in this case, flying for the space of many Sabbaths together from the persecution of Iezabell: Such is the great liberalitie and mercy of God towards vs, that all men might bee left without excuse before his iudgement seate, that will not obserue this rest of the Sabbath, which when hee requi­reth of them neuer so exactly for their good, giueth vnto them notwithstanding so great libertie of working to encourage them thereunto; if not, at least to the stop­ping of their mouthes in their iust condemnation. And this is that which is spoken in this chapter,Math. 12.11 That if the sheepe bee now in the ditch, it must bee presently holpen out, least it miscarrie.

Therefore that wee might see the trueth of this gene­rall rule in some few particulars, for better edifying and instruction in godlines, though there may not be muste­ring and surueying of souldiers,Example here­of. trayning vp of men in the feates of warre ordinarily vpon the Sabbath, 1 yet if the enemie bee now a comming, or bee alreadie in the campe, or hath layd siege to the walles, then it is lawfull with all force of men and munition of warre, to meete with him, to fight against him, and to defend our coun­trie, and to haue continuall watch and warde in armes for these purposes, the present necessitie requireth it, it [Page 108] cannot abide no delay.Tho. Aquin. ibid. quaest. 40. art. 4. And herein also the same Doctor of schoole diuinitie (as they call it) sayth truely, It is law­full to make warre for the preseruation of the commō wealth, and defence of the faithfull: Si tamen necessitas hoc po­stulat: If necessitie doe require it; where he giueth this rea­son: for this were to tempt God, if any should in such an im­minent necessitie abstaine from warre: Sed necessitate cessante: But when this necessitie doth cease, it is not lawfull to warre. I will not say as hee sayth, In diebus festis, Vpon the holy daies, but in diebus Dominicis, vpon the Lords dayes: Beda in marc. 2.23. 1. Mach. 2.40.41. For as Beda sayth, Necessitas excusat, Neces­sitie doth excuse the fact: where he alledgeth the example of the Machabees, who did well vpon that day in defen­ding themselues by armes against their enemies, and they made a decree at that same time, (as it is set downe in that historie) saying,& 9.44. Whosoeuer shall come to make bat­tell with vs vpon the Sabbath day, we will fight against him, that we dye not all, as our brethren were murthered in se­cret places.

2 Againe, if any person be dangerously sicke, he ought to haue all such comforts as are meete for him, and ther­fore some must attend vpon him, others runne or ride to the phisitian, apothecary, or chirurgian, and all of them ought to trauaile or deale for him, when there is such need, and the disease bee so great, that the longer it bee deferred, the more shall the partie bee indangered, and the disease will grow more incurable. For this very ex­ample is brought by the aboue named Schooleman:Tho. Aquin. secunda. 2. quaest. 123. art. 4. O­pus seruile ad salutem alterius, non violat Sabbathum, A bodily labour that is taken in hand for the health of another, doth not breake the Sabbath, & inde est, and hereunto it is lawfull to giue phisicke vnto all men vpon the Sabbath day.

3 And that I might not stād long in the particulars which are infinite, if there bee any sodaine interruption of wa­ters: if any casualtie by fire, vpon mens houses or goo [...]: [Page 109] if any breaking into shops or houses by theeues, or such like, we ought so to meete with these present occasions which by no wisedome could haue beene preuented at another time (for they were but nowe seene, nay they did but euen nowe offer and shewe themselues) as may most seem for the benefit of men in preseruing the crea­tures, which as they were made in the beginning, so are still to be preserued for his vse, neither can they decay without his great losse and hinderance, in so much that vpon these occasions men may not only be absent from the Church, but also if they were nowe in the mids of Gods seruice, might safely depart from it, yea somtimes vnto the leauing of no one person in the Church. And to this purpose is the similitude of a learned man:Beda in Mar. 2. Talis haec causa, &c. Herein the cause that mooues men is such, as in the day of a publike fast: wherein, Si quis aeger leiuniū cor­rumperet, nulla ratione reus tenetur. If any man through sicknes be driuen to eate, and so breake the fast, in no wise he is to be condemned.

Last of all, not onely men,Many things of necessitie must be done to the cattell vpon this day. but the bruite beasts must haue all such dueties performed vnto them, which of ne­cessitie they cannot want without their perill, as the cat­tell must bee foddered in the winter time, and the beasts must be milked at all times of the yeare, and the oxe must be loosed from the stall, and driuen to the water. Luk 13.15. And this is that which our Sauiour Christ me liueth, when he sayth in this chapter of Matth. I will haue mercie and not sacrifice. In the which place he doth not refuse sacrifices (for they were commanded by God) but he speaketh in compari­son, as though he had sayd: The Lord had rather haue mercie shewed to men, then sacrifice offered to him­selfe: so that comparing these dueties, mercie with sacri­fice, he preferreth the one before the other, and sayth, hee had rather haue this, then that, when both of them cannot be had together, but if the one but performed, the other must bee neglected, then would he haue vs leaue the sa­crifice, [Page 110] and shew mercie in helping others.

Gen. 2.24.So that as it is sayd, in another case: A man shall leaue his father and mother and cleaue to his wife: Not meaning the he should altogether forsake them, but shewing that the bond of marriage is greater then the bond of nature, betweene parents and children; and therefore the duties more necessarily required, he compareth the one with the other, and sayth, that if present duetie be required of me to my parents, and yet at the same time my wife stan­deth in neede of my helpe, so that I cannot doe both to­gether, but must needes leaue one vndone. I must make choyce of the wife, as the principall, and forsake the fa­ther in comparison of her. Euen so the spirit of God here by sacrifice (at by one kinde) meaning generally the whole worship of God, he would haue vs so to offer it vnto him, as that in the meane season wee neglect no oc­casiō of shewing mercie vnto any of his creatures, which he offereth vnto vs, but rather first of all to shew mercie, and then to offer sacrifice. As he sayth in another place: First be reconciled to thy brother, and then come and offer thy gift. Matth. 5.22. For seeing that the whole seruice of God is or­dained for this cause among many others, that we might be made more fit to helpe our brethren, and to shewe all dueties of mercie vnto them, all other must giue place vnto this, when necessitie so requireth. According to that which Master Gualter sayth:Gualt. in Marc. 2. Ho­mil. 22. Omnia externa: All out­ward things must giue place vnto loue, least wee lay a snare vpon them: quos necessitas ineuitabilis aliò vocat: whom ineuitable necessitie doth call another way: or at whose hands the present necessitie, that cannot bee auoyded, doth require another thing. And that this is the true meaning of the lawe of resting, appeareth more cleerely by that which Christ Iesus speaketh of it in the Gospell after S. Marke: Mark. 2.27. The Sabbath was made for man, and not man for the Sabbath. That is, the day of rest was appoin­ted for the benefite of man, not onely of him, but of all o­ther [Page 111] creatures: and therefore it must bee so obserued, as may be most beneficiall vnto them, and the rest in it must giue place to them, and not they to it: so that it were a­gainst the meaning of the law-giuer to abuse the rest vn­to the hurt of them, and that men should vnder the pre­tence of resting, withdrawe all their labour from them, who by present necessitie did call for it, and require it at our hands.

For seeing that the end of it is, that the creatures might bee preserued in their best estate (which without some rest, could neuer long continue) if now by labouring I preserue that, which otherwise, if I rested from helping it, would perish, I haue by labour attained vnto the very end of rest, which without labour I could not: and thus in labouring I haue not broken the commandement of rest, but kept it in one of the principall ends for which it was instituted: namely, the profit and commoditie of all the creatures here belowe. In which respect our Lorde Christ maintaineth the doing of his Disciples in gathe­ring the corne, and eating it, for that thereby their fraile and wearie bodies being refreshed, and getting new strength (which otherwise would haue fainted, as wan­ting their ordinarie food) were made stronger, and more able to follow their master. Now, seeing that the Lord in commaunding to rest, had regarde to his creatures, that could not want it, namely, that the breasts might be made more seruiceable vnto men, and men more fit to doe du­ties vnto their brethren, and vnto God in their calling, because his Disciples were fitted vnto this by that labour, which necessitie put vpon them, and if they had not so la­boured, they should haue been more vnfit: therefore in this worke the commandement of resting was not bro­ken, nay it was especially obserued.

Thus as we haue seene the commandement of resting is so straight indeed, as it seemed best vnto his wisedom, who made all things for himselfe, yet in giuing it, he hath [Page 112] had regard vnto our good: and therefore hath made it so large, that within the compasse of it, there is libertie giuen 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 [Page 113] 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 T [...]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 cō ­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) [Page 114] Tenendum est respōsum 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 cōmon 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 frō 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 [Page 115] 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 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 [Page 117] 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 [Page 118] 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 i [...] 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, [Page 119] 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: [Page 120] 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 gre [...]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 [Page 121] 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 wisedome in our calling, and so we shall be deliuered from that necessitie of working many times, which otherwise we doe volun­tarily pull vpon our selues. Thus wee may conclude this point, that seeing the Lord of his great liberalitie, euen vpon that day wherein hee requireth our rest most pre­cisely, hath not cast vs into that bondage, that we should doe nothing at all, but hath left vs that freedome that in needfull things we may labour, it standeth vs in hand so much the more carefully to looke to our selues, that wee be sure the things we go about could not haue bin done before, not deferred any longer: and therefore were [Page 122] necessary to be done at that time, which when wee bee throughly persuaded of by Gods word, then may wee in faith and a good conscience take them in hand, knowing that the Lord exempteth vs as it were at that presēt, from the generall lawe of resting, and by some speciall oc­casion calleth vs to worke, and therefore wee doe it, as vnto him.

Works of ne­cessitie vpon the Lords day must not be done for gaine but of mercy and pitie.In which consideration, wee ought not to take any thing for our worldly labours vpon the Sabbath, and we should not make a gaine of our trauaile vpon that day if necessitie driue vs vnto it, for we do it not as a worke of our calling, from the which wee must cease, nor as that by the which wee get our liuing, with which wee must not meddle) but only because some of the creatures doe stand in neede of our helpe, for whose preseruation the day of rest is appointed, and therefore in pitie and compassion vnto them, we yeelde them our labour and doe it as a deed of mercy, and vnto the Lord. And ther­fore though that constitution of Gregorie the 9.Cent. 13. cap. 6. be not in all points sound, when he saith, Let men and cattell rest vpon the Lords day, vnlesse vrgent necessitie compell them, vel nisi gratis fiat, or vnlesse it be done freely for the poore, or for the Church: because the free doing of a thing will not excuse it, when there is no necessitie, or when it is not a worke proper vnto this day: yet it seemeth that herein he aymed at the truth, when he requires that that which is done should not be for gaine, but of loue to the poore and to the Church of God, and therefore freely.

And this is that indeed which commonly men do pre­tend when they are charged with their needlesse trauai­lings, that it was a good deed to help such a one in mise­rie, and it did lye vpon his vndoing, and hee could not but doe it for very pitie, and a great deale more they can say for themselues. Therefore let it appeare by their do­ings that nothing mooued them but pitie, and that of ve­ry conscience to relieue the necessity of others, thy were [Page 123] mooued vnto it, by not onely not receiuing, but not loo­king for any reward of men, no more then you doe of the almes which you giue, and for visiting the sicke, and im­prisoned, that so it may be counted as an holy worke in­deed, when you doe it, not respecting your owne profite in it, but onely the good of others. Therefore let the Phi­sition, or chirurgian, and such as attend vpon the sicke, or are any wayes imployed about him, take nothing for their paines vpon the Sabbath; but let them doe it freely, that it may be a gift and not accounted as a work of their calling, but a deede of loue, and the apothecarie though he receiue money for his stuffe, yet let his labour be free. The like must be vnderstoode of all other works of necessitie: And therefore if the lawyer, counsellor, or sergeant will needs trauaile then about his clients cause, let him doe it onely for Gods sake, and not bee occupied about it, as a worldly thing, and a matter of gaine, for that is proper to the sixe daies, in the which God would haue them in the sweat of their face to eate their bread.

Obiection. But if they say, it may be the men, with and for whom we deale, stand in no such need of our liberalitie, nay they would thinke scorne of it, and they may better giue vs a pound, then wee them a penny: Answer. then yet at least wise dedicate it to the poore, and taking it with the one hand, giue it with the other: that you may haue the testimony of a good conscience, the spirite of God bearing you witnes, that your worke was onely for the Lorde, as this day is appointed out wholly for his seruice: and that no priuate commoditie of your owne mooued you vnto it, for the Lord hath giuen you the sixe dayes to make pro­uision for yourselfe, for otherwise we shall make no dif­ference betwixt the sixe daies and the seuenth, the works of the one and of the other, if we shall in all of them alike be conuersant in the same things, with the same minde, and for the same ende and purpose. Therefore that I might end this matter, we doe see, that excepting these [Page 124] cases of necessitie, in which the Lord would haue vs thus cheerefully to be occupied, as about the works of mercy, and his seruice onely, from whence no gaine is to be loo­ked for,1. Tim. 6.6. (though godlines indeed be great gaine, and he that hath pitie vpon the poore, lendeth vnto the Lorde, and looke what he layeth out, Prou. 19.17. it shall be repayed him: wee are bound most straitly in this commandement to rest, and that the Lord looketh for a rare and singular kinde of rest, euen such a one as wee haue heard out of his worde, and that hee will not dispence with vs in any wise, but as it hath beene shewed; and therefore that wee ought to haue a principall respect and regard vnto it, as to the thing that doth most neerely concerne vs. And in this one point though I am not ignorant, that I haue a great cloud of aduersaries against me, who are otherwise minded, and cannot be thus persuaded, (as indeed many things in this commandement are greatly controuersied, yea among the learned, as in any one that I know) yet I desire them in the feare of God, that as they will obserue the rule of the Apostle,Iames 1.19. who would haue vs swift to heare, slowe to speake, and slow to wrath: they would indifferently, and (as it were) in an eeuen ballance weigh such things, at haue been alreadie alledged for the proofe of it, before they begin to giue out their censures against it.

Obiection. If we be thus straitly bound to rest, we are still in as great bondage, as the Iewes were vnder the law.Therefore whereas some men might hereupon gather that if the case be thus betwixt the Lorde and vs, in the matter of the Sabbath, and that the commandement of resting doth stand in such force and strength, and bind­eth vs so strongly as it doth, then our estate is no better then the Iewes, the same 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 [Page 125] 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 [Page 126] 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 [Page 127] 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 an holy day: or of the new moone, [Page 128] or of the Sabbath daies. For he speaketh of many, euen of all those, which vnto the Iewes were commanded vpon the same condition, that the Sabbath day was, and were of like nature to it: and therefore he findeth fault with the Galathians for obseruing them,Galat. 4.10. vers. 9. saying, Ye obserue daies, and moneths, and times, which he calleth weake and beg­gerly rudiments, because now there was no vse of them, but all of them being taken away, onely the Sabbath is reserued for vs. Therefore who is so blind that will not see? and so obstinate that will not confesse? that though we be bound to the keeping of the Sabbath, as the Iewes were, yet neither the libertie of the Gospell is taken from vs, nor the bondage of the law cast vpon vs. Nay, who is so vnthankfull for this great libertie in these daies, aboue that which the first people of God had, that vnder the pretence of it, he will breake out to the doing of whatso­euer liketh himselfe vpon the day of rest, and set open a doore of all licentiousnes vnto others:Matth. 18.6.7. but woe be vnto the world, because of offences, it is necessarie that offences should come, but woe bee vnto them, by whom they doe come, it were better for them that a milstone were hanged about their neckes, and they were drowned in the bottome of the sea.

Therefore let vs be otherwise minded, and take it, to be our bounden duetie most carefully to rest from the ordi­narie workes of our calling vpon the Sabbath, whatsoe­uer may be spoken or imagined to the contrarie. And the rather that wee might doe it,Gods punish­ments vpon the breakers of the Sabbath. let vs consider of the iudge­ments of God that haue come vpon men for breaking the Sabbath: By which sensible kind of perswasion (euen ex­perience the mistresse of fooles) they in the Councell at Paris laboured to perswade vnto a more religious kee­ping of the day,Concil. Paris. lib. 1. cap. 50. when after they had iustly complained, that (as many other things) so also the obseruation of the Sabbath was greatly decayed, through the abuse of Chri­stian libertie, in that men too much followed the delights of the world, and their owne worldly pleasures, both wic­ked [Page 129] and dangerous; they further adde: Multi nanque no­strum visu, multi etiam quorundam relatu didicimus, &c. For many of vs haue beene eye-witnesses, many haue intelli­gence of it by the relation of others, that some men vpon this day, being about their husbandrie, haue been striken with thunder, some haue been maimed, and made lame, some haue had their bodies, euen bones and all burnt in a moment with visible fire, and haue consumed to ashes, and many other iudgements of God haue been, and are daily: whereby it is declared, that God is offended with the dishonour of so great a day.

And the Centuriators of Magdeburge, Cent. 12. cap. 6. intreating of the manners of Christians, made report out of another historie, that a certaine husbandman (in Parochia Gemila­censi) grinding corne vpon the Lords day, the meale began to burne, Anno Dom. 1126. Which though it might seeme to bee a thing meere casuall, yet they set it downe as a iudgement of God vpon him, for breaking the Sabbath. As also that which they speake in the same place of one of the Kings of Denmarke, Ecclesiast. hist. Centur. 12. ibid. who when as he contrarie to the admonition of the Priests (who desired him to deferre it) would needes vpon the day of Pentecost make warre with his enemie, dyed in the battell. But that may be better knowne vnto vs all, which is written in the 2. booke of Maccha­bees, of Nicanor the Iewes enemie, who would needes set vpon them on the Sabbath, from which when other the Iewes that were compelled to be with him, could by no meanes disswade him, hee was slaine in the battell, and himselfe most miserably, but deseruedly handled, euen the parts of his bodie shamefully dismembred, as in that historie you may reade more at large. And I am sure our time hath not wanted examples in this kinde, whosoeuer hath obserued them, when sometimes in the Faires vpon this day, by sudden floods the wares haue swumme in the streetes: sometime the scaffolds at playes haue fallen downe, to the hurting and endangering of many, some­time [Page 130] one thing, some time another hath fallen out: of which we must say as Christ saith of the Galileans, they were not the greatest sinnes in England, Luk. 13.2.3. but vnlesse wee re­pent and amend, we must all likewise perish. He punishes some, to shew the rest, what they must looke for, if they continue; hee punisheth not all, here in this world, to teach vs there is a day of iudgement, reserued for the rest. And therefore it was well alleaged in a prouinciall coun­cell, to perswade vnto the better obseruation of the Sab­bath:Matisconens. concil. 2. cap. 1. Haec omnia: By dooing of these things, wee shall both pacifie the wrath of God towards vs, and also turne away, and remoue his heauie plagues, as sicknesses, and scarsitie.

And here I may remember vnto you (if it be not alto­gether out of place) the historie of him,Numb. 15.32. who in the time of the law, gathering stickes, was stoned to death for it, by the iudgement of Moses from the mouth of God, of which M. Caluin saith, That this is the summe of the hi­storie, Cal. in hunc locum. that by the death of this one man was ratified the re­ligious obseruation of the sabbath day, that afterwardes it might haue more reuerence; by which seuere punishment, it is apparant, that he did not so much offend of ignorance, as of a grosse contempt of the law, whereby it came to passe that he made none account to subuert and corrupt all holie orders. As it appeareth also by the circumstance of the text, go­ing immediatlie before, where is set down the difference of punishments vpon malefactors, who sinne of igno­rance and of contempt, or (as it is saide there) with an high hand; which latter should be punished with death, and then followes immediatlie this historie as an exam­ple or proofe of it: whereby it appeareth, that though not euery breach of this commandement is to bee punished with death, yet the open and contemptuous breaking of it, doth deserue it, as all other sinnes of the like nature in other the Commandements of the first and second ta­ble: as an Atheist, he that offereth vnto other Gods, that blasphemeth the name of the liuing God, that curseth [Page 131] father and mother, that committeth murther, &c. which iudgements, when the magistrates doe fayle to execute, then the Lord doth it himselfe vpon some few, to shewe what should bee done to all the rest, and what they may looke for, if they doe not repent.

But to proceede in this matter according to my pur­pose,Vpon the Lords daye we ought to rest from al honest recreations and lawfull de­lightes. it 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 [Page 132] 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 [Page 133] 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 commandemēt, 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, [Page 134] 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 Sain [...]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 the time in their delightes, in feasting, in drunkennes, in whoring. Whereupon it comes to passe, there at no time seene more vanitie, filthines, and riote, then vpon that day which should be accounted holy vn­to the Lord. August. in e­narrationem tituli. Psal. 91. So that here that saying of S. Augustine is true, Quanto melius est arare quam saltare? How much better is it for men vpon this day, to goe to plow, then to dan­cing.

Yet if wee had this one complaint onely to make, it may be we could hold our peace; but because wee may iustly say with the Lord in the Prophet, behold a thou­sand abhominations more, Ezek. 8.13.15. we must needs renew our com­plaint of the ordinarie Enterludes and Stage-playes, (wherein some spend their whole life, and when they die, their conscience vncomfortablie telles them, that they haue not wrought but played all their dayes:) and also of the common Bearebaytings, Bulbaytings, Cockefightings, and such like, wherein there is nothing els, but an vnna­turall [Page 135] pleasinhg of our eyes, and feeding our affections with the crueltie of one creature against another to no purpose: of the May-games, and setting vp of May-poles, and of so many other, as the very wisedome of men hath iudged vnlawfull, and therefore not to bee suffered in a Christian common wealth: much more hath the word of God condemned them, as the vnfruitfull workes of dark­nes, and more meete for the night either of Atheisme a­mong the Heathen, from whence they sprung, or Idola­trie among the Papists, in which they grewe vp, then for to day and cleere light of the Gospell, in which we doe liue: and therefore as it is a sinne to bee occupied about them at any time, so a double sinne at this time: and if we ought to rest from them altogether; then most of all vpon the Sabbath and day of rest; and if they be workes not agreeable to the daies of our own works, then much lesse with the day of the Lords worke.

And here we had need to pray that the ancient lawes of Christian Princes & Emperors might be reuiued, and where they be, that withall leueritie they might be put in execution, whereby a number of abuses, might be con­strained to shrinke in their hornes, which nowe without all controulment too shamelesly lift vp their heads here in England. Canutus in his lawes among other thinges which he forbad vpon the Lords day,Canutus lege. 15. (as we haue seene before) sayth, Let huntings and all worldly worke bee for­borne. And in the impe [...]iall lawes the same thinges with great seueritie are forbidden: for when it is first sayd, Do­minicum d [...]em semper honorabilem ita decernimus: Wee decree that the Lordes day should alwaies bee so honora­ble and reuerenced, &c. Then it followeth:Leg. final. C. de ferij [...]. Nihil eodem die sibi vendicet scena theatralis. Vpon that day let there be no state playes, or other games, nor the lamentable spe­ctacles of fighting with wild beasts. Etiamsi in nostram na­talē celebranda solemnitas inciderit, differatur: Though it so fall out that the solemnitie of our birth day should then [Page 136] be kept, let it be deferred. Si quis vnquam spectaculis inter­esse, &c. Let all his goods be confiscated, and lose them, Who­soeuer shall be present at any spectacles or games, (they say die festo) I would it were with vs, but die Dominico, vpon the Lords day.

August. de temp. serm. 251Saint Augustine amongst many other thinges which he dissuadeth his hearers from vpon the Lords day in his sermons, sayth, Neque in venatione se occupet, & diabolico mancipetur officio: Neither let any man vpon this day bee occupied in hunting, and herein become the diuels seruant, to doe his busines by ranging the fieldes and the woods, shou­ting, hollowing & crying out. Most of all ought such things to be kept out of the Church, neither should men be suf­fered so to play the fooles there, nor to come in thither from their games with such vnseemely behauiour as in some places they doe, in this respect we had need of the doore keepers that were vnder the law, to keepe out such prophane dogges and filthie swine: for as one man saith, (complaining of sundry abuses of the Lords day) Et quod omnium turpissimum est: And that which is most shame­full of all, Muscul. in Math. 12.11. men runne with such vanitie and imprudencie vn­to the assemblies of the Church, when others meete to exer­cise the discipline of faith, of modestie, and of the framing of their whole life, I say they come thither with no lesse want of modestie, Quam si ad vanissimas saltationes, & impu­dica spectacula, Then if the people were called together, vnto most vaine dancing and shamelesse spectacles: Nihil est disciminis inter habitum saltantium, & ecclesias in­gredientium: There is no difference betweene the attyre and behauiour of dauncers, and of them that come into the Church. Notwithstanding, I am not of that minde (nei­ther would I be mistaken) to think that men shuld neuer take their delight,It is not vn­lawfull to vse recreations, we onely restraine men from thē vpon this day. and that all recreation were sinfull, I am not so stoicall to binde men onely vnto things of ne­cessitie, seeing the Lord of his great mercie, hath giuen so many for pleasure: be it farre from mee that I lay any [Page 137] heauier burden vpon any man, then the Lorde himselfe hath layd: For I know that to all things there is an appoin­ted time, and a time to euery purpose vnder the sunne. But as in the former treatise, we did not condemne the works of mens callings, because we iudged them vnlawfull vp­on the day of rest, nay we held them commendable and necessarie, and therefore would haue men faithfully to trauaile in them vpon the sixe dayes, that so they might rest from them vpon the seuenth, when they haue done all their worke before: So in determining (that we must giue ouer then our ordinarie recreations) we do not con­clude, that they should altogether be left, but aduise men rather to take them at some other time; and wee doe ex­hort them that be in gouernement, to giue some time to their children and seruants, for their honest recreation, vpon other dayes, that they be not driuen to take it vpon this, seeing they can no more want it altogether, then their ordinary food. And as we haue seen they are bound to giue them some time to worke for themselues, vnlesse they will by their ouer much straightnes compel them to it vpon the day of rest, so must they spare also some fewe houres for their refreshing now and then, seeing they can no more want the one then the other.

But that we might throughly perceiue the largenes of this rest, and know the full measure of it for our good, we must stretch out our line yet further, for it extendeth it selfe beyond all this that hath beene spoken: for in this commandement the Lord doth not onely bind 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 [Page 138] rest? And seeing in the first, both Atheisme & prophane speeches are forbidden, & it is a sin against the second cō ­mandement, 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 [Page 139] 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 [Page 140] 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 [Page 141] himselfe vpon the seuenth day all our studies and labours: and therefore wee must not be such grosse hypocrites, as to imagine that if we haue washed our hands clean from the workes of our calling, so that none of them do cleaue to our fingers, that this were an acceptable obedience vnto God, when in the meane season, our mindes are as worldly as euer they were, and our thoughts bee as fresh vpon them, and our affections are raysed vp to as great delight in them, as though wee were in the middest of them. But as the whole lawe is spirituall; so this comman­dement hath a spirituall trueth in it, and contenteth not it selfe with an outward obedience, but requireth the in­ward truth of the heart, that as we make a shew of resting from earthly things, so we should doe it indeede, without the which the other is but a fruitlesse and idle ceremonie. For seeing this is the very end of putting our selues apart from all worldly busines, that our mindes might not be en­tangled with them, which because they must needes be, so long as wee are dealing about them, (such is our nature that we cannot doe things, and haue no feeling of them, as though we were a sleepe or in a traunce) therefore doe we dispatch our hands of them, that our mindes might not bee disturbed by them. Seeing then this is the principall ende that wee aime at, to vnburden our mindes of these earthly cares, that we might bee more quicke and free in Gods worship, wee must especially labour for it, and not stay in these other, which though they be great in them­selues, yet are they but helpes and furtherances vnto this: in so much that if on the Sabbath we leaue all our worke at home, and come neuer so farre from it, to the Church, yet if our mindes be working (as it were) because they are occupied about it, and wee would bee working (if wee might, and if we might not be knowne, and if wee might not be punished or blamed) and our mindes haue carried vs this way, that wee would gladly haue stollen a work­ing cunningly (as wee say) if wee might not haue been [Page 142] spied, all that we doe is but meere hypocrisie: so farre are we from the true obedience of this commandement.

And this wee haue seene sufficiently proued hereto­fore, that we therefore rest from all worldly things: Ʋt paratiores & promptiores ad cultum diuinum (as sayth S. Augustine in that excellent sermon of his) That we might be more readie & fit for Gods seruice, Agust. de tēp. serm. 251. when there is nothing to encomber vs: and wee leaue at that time, terrenam solli­citudinem, the care of earthly things, that wee might the more easily attend vpon the word of God: which we cannot, if still our mindes haue these burthens vpon them, and be not released from worldly thoughts, which presse them downe from being lifted vp vnto that heauenly life.

Master Caluin in his Sermons vpon Deut. giueth this reason why Christians should not goe to lawe vpon the Sabbath,Caluin vpon Deut. 5. Ser. 39. Because vpon that day euery man ought to with­draw himselfe to Godward, to minde his works, that we may all of vs be prouoked to serue and honour him. And after­wards addeth: Common meetings are made that mē might heare the common doctrine of saluation, and it is good rea­son, that on the Sabbath day all other cares and thoughts should be layd aside. And in another Sermon he sayth: For we must rest, Idem serm. 34. and how rest? forsooth wee must abide still and quiet, our thought must not stirre to wander and deuise this and that. Gualt. in Act 13. Ho­mil. 88. For as Master Gualter sayth; God doth ther­fore call the Sabbath his day, that wee might knowe when that day is: Ab omnibus alijs curis, & studijs abstinendum est: that wee ought to abstaine from all other cares and dueties.

According vnto which exquisite rule, if we doe mea­sure out the obedience of all men, we shall easily see how short they are of that perfect righteousnes, which is here required, and that many shall bee euen then found brea­kers of this commandement, when they did most of all presume of the keeping of it, and were puffed vp with a speciall pride for it. For let vs graunt it vnto them, (which [Page 143] it may bee is true) that they haue borne themselues in an euen and ciuill course, not breaking out into any open contempt, or wilfull and grosse breach of this Comman­dement; yet if they will call themselues before Gods iudgement seate, they shall find that many of these times, they had a good desire to worke, and would faine haue been at it, if they might haue been couered, and (as wee say) their fingers did tickle at it, which as it hath been true at other times, so most of all, when as wee imagined that we might haue gained something, if we would haue wrought, and our ceasing from it was something vnpro­fitable vnto vs, as in the time of any common Fayres, or in the dayes of haruest: of whom the Prophet Amos iust­ly complaineth, speaking in their person:Amos. 8.5. When will this new moone be gone, that we may sell corne? and the Sabbath, that we may set forth wheate?

But if we iudge this doctrine too seuere, and we cannot yeeld vnto it, let vs compare this Commandement with the other, which bee of the like nature with it, and it may be, they will perswade vs, and leade vs into the trueth of it. In the second Commandement, we know that not on­ly the making and worshipping of Images is forbidden, but also to set vp an Idoll in our heart, and to wish that we had it, and to bee desirous to returne vnto Poperie, li­king of those times better then of this time of the Gos­pell, and to be gaping after the Masse; so that we are rea­die to imbrace it, if it were thrust vpon vs againe, and we could be very well contented with it, so that we want but the oportunitie to furnish a Masse: So in this, not onely the bodily labour is forbidden, which the lawes of men may prouide for, but also the cogitations and desires of the minde towards them, which none is able to meete with, but the Lord, that this law might bee like vnto himselfe. And seeing that (as our Sauiour Christ expoundeth the law) he that is angrie with his brother vnadauisedly, is guil­tie of the law of murther: Matth. 5.22. vers. 28. And whosoeuer looketh on a wo­man [Page 144] to lust after her, hath committed adulterie alreadie with her in his hearte: why should we not say, that hee that looketh on his busines with a mind desirous to bee occupied about them, hath broken the commaunde­ment of resting alreadie in his heart? vnlesse he will make the one vnlike the other, and to bee as it were of another broode. For is not this that dignitie and preferment, which wee giue to all the whole lawe of God, aboue all the lawes of men? that as they doe behold but the words and works of men, therefore their lawes can forbid and punish sinne, but when it thus breaketh out, & bewray­eth it selfe: but the Lord as he is the searcher of the harts and reines, so his law reacheth thither, and findeth out sinne in the very beginning of it, when it first lifteth vp the head, and tarrieth not to giue sentence against it, till it bring forth the vnsauoury and vnfruitful fruits of it, but proceedeth in iudgement against it, when it is but in the blossome and bud, nay in the very first rooting of it? which if it bee true in all other commandements, why shuld we imagine that the bounds of this are so straight, that it will not reach so farre?

Obiection. If the commā ­dement be thus straite, who is able to abide it?And whereas men are afraid to say what they thinke; and to confesse this trueth which they are conuicted of, because they doe not see, how then they shall be able to keepe this law: we know that this is the thing in contro­uersie betweene vs and the Papists, whether the lawe of God may be perfectly kept or no: and therefore though they abhor all poperie, yet if they stand vpon this point, they shall fall into a popish opinion, & agree with them, who when they haue set it downe,Concil Trident. sext. sess. Ca­non. 18. as a lawe of the Medes and Persians that may not be changed, that the law of God may be fulfilled of vs, then they must needes giue such an interpretation of this lawe, as might carry with it some shew of possibilitie, that it may bee fully kept indeede: Answer. For if we conceiue of the law of God to bee so loose, as that it should onely restraine the parts of the bodie, then [Page 145] wee may perceiue that the heathen Philosophers by the light of nature haue seene further into the truth of it, then we haue done, by the bright beames of the worde, who sayd, that a good man must haue not onely his hands and eies continent and free from sinne, but also his minde. And wee must endeuour our selues so much the more carefully to dispossesse our minds of all earthly matters, because it is so hard a thing to attaine vnto: For wee cannot so easily cast all worldly imaginations out of our heads, as we can cast the things themselues out of our hands, neither can we so farre remoue our affections from them, as wee can separate our bodies from them, which notwithstanding vnlesse we doe, all the other is but popish and ceremoni­all, and whereby we cannot attaine vnto the sanctifica­tion of the Sabbath, in any tolerable measure.

But let vs consider (sayth Master Caluin) whether they which call themselues Christians, Caluin vpon Deut. 5. sermon 34. acquite themselues in this point, as were requisite; a great part of men thinke they haue the sunday, that the better to attēd on their worldly affaires, & they reserue to themselues this day, as if they had no other to deliberate for the whole weeke to come: nowe though the bell should to a sermon, they thinke they haue no other thing to doe, but to thinke on their busines, and to make the account of this, and of that. Therefore whatsoeuer hath beene spoken before, of resting from the vsuall workes of our calling, the same is true of the ordinary speaking, & common thinking of them, all which (because they be of the same nature) must needes come vnder one and the same law, and therfore looke what libertie the Lord hath giuen vs,We may speak and thinke of thinges that be necessary. for the workes of our calling in the time of necessitie, (as it hath declared vnto vs before) the same haue we for our recreations our speeches, our thoughts and desires, that so farre we may be occupied about them all manner of waie, in soule and in body, as they shall not hinder vs, but rather bee meanes to further vs in the true manner of sanctifying the day.

And we haue here so much the more libertie, because [Page 146] we cannot do our necessarie busines, but we must speake and thinke of them, not onely in the doing of them, but also before and after them. But because I haue alreadie made a seuerall treatise before of the workes, which ne­cessitie maketh lawfull, I will not here enter into it again, left I should be confused and tedious, but referre you vn­to that place for guiding of your speeches and studies, as well as your labours and works, only desiring you to re­member that which is there set down also, that we iudge those things onely necessary for the time present, which could not haue been thought vpon, spoken of, and done before: neither might be put off to bee studied for, con­ferred about, or put in practise till afterward.

A conclusion of al that went before with an application of it to our selues.And so we conclude the former part of this comman­dement, in which we haue beene something the longer, because it was needfull, seeing it is so large, and as it were the ground of all the rest, wherein wee haue seene what kind of rest the Lord requireth, euen such a one, not as we might grossely dreame of, because of our blindes, but as is plainly and truely published in his word, in the which he hath declared what is the height, & the bredth, the depth and the length, and the full measure of it. And this the Lord requireth of all, and euery one of vs conti­nually, from the beginning to the end of our liues, with­out any interruption, vnder the paine of euerlasting con­demnation, as it is alledged by the Apostle to the Gala­thians out of the law:Galat. 3.10. Cursed is euery man that continu­eth not in all things, which are written in the booke of the lawe to doe them: in which curse is contained all the pu­nishments of soule and bodie which can bee deuised in the greatest measure, as it is most largely opened in ma­ny places of the scripture,Deut. 29.20. & namely in Deut. 29. where he threatneth to bring vpō thē euery curse written in that book, and euery plague that is not written in the booke of the law. & 28.61.

According to which rule, if wee will examine our whole life past, wee shall see howe great is our deser­ued miserie, because of the infinite breaches of this com­mandement: [Page 147] For first of all, we are by nature altogether ignorant of the truth of it, and when it is taught vs, wee haue no conceiuing of it, and lesse liking vnto it, but all our reason and affections are cleane contrarie vnto it, so that we haue many waies broken it in thought, word and deede, not onely in the dayes of our ignorance, but since our knowledge, and therefore there must needes bee a great handwriting of accusation against vs, and wee may here truelie say:Psalm. 19.12. O Lord who doth vnderstand the errors of this life? for setting all other sinnes apart, the Lord hath many waies to pleade against vs, in this one thing, so that we must needes confesse, that if he winke at all other our sinnes, and yet marke narrowlie what wee 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 [Page 148] 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 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 [Page 150] 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, [...]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 significatiō 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 [Page 151] 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 [Page 152] 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 [Page 153] 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 [Page 154] 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 [Page 155] 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 [Page 156] 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 pleris (que) 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 [Page 157] 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 [Page 158] 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 [Page 159] 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 [Page 160] 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 cō ­manded 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 [Page 161] 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 [Page 162] 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: [Page 163] Communi Christianorum consensu dies Dominicus cō ­uentibus 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 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 tēp. 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 [Page 164] 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 tēp. 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 constitutiōs of the Apostles (if they bee these) wherein it is thus de­creed:Constit. Apost. cap. 63. Ʋerùm in die Dominico diligentius conuenite: Come together more diligently vpon the Lords day, to giue [Page 165] 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 v [...]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 cōmended 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 [Page 166] 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, (wh [...]ch was then appointed to bee sanctified) doth 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 [Page 167] 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 [Page 168] 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 [Page 170] 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 Apol [...]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 tēp. sermon. 251. Let no man separate himselfe from diuine seruice: Neque otiosus quis domi remaneat: nei­ther [Page 171] 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 thē 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 frō 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 [Page 172] 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 thē 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 prea [...]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 [Page 173] 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 [Page 174] 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. [Page 175] 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 [Page 176] 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 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 [Page 177] 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,M [...]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 [Page 178] 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, A [...]s 8.31. euen that word, that is preached; in so much that wee cannot vnderstand what is read, (vnderstande I [Page 179] 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 from hence forth m [...]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 [Page 180] 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 cōmon pr [...]yer. and see the necessitie of that to bee so great as it is, we must further consider that there also are the sacramēts 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 re­s [...]. 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 at (que) 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? [Page 181] 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, M [...]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 [Page 182] 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) 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: [Page 183] 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 [Page 184] 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 [Page 185] 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 [Page 186] 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 [Page 187] 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 [Page 188] 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 in that place, where he hath [Page 189] 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 [Page 190] 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 [Page 191] 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 [Page 192] 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 him­selfe, 2. Cor. 9.6. and so, hee that soweth plentifully, shall reape plenti­fully.

Besides all this, then are we made partakers of the sa­craments, wherin the Lord offereth his sonne Iesus Christ crucified vnto vs with all the merits of his death, by whō we are made heyres of the whole world: and there hee giueth vs libertie to aske of him whatsoeuer wee want, and hath promised to giue it vs, 1. Ioh. 5.14. when we pray in the name of his sonne, according to his will. Seeing then we haue so many things in possession, and so many more in hope & right, which (as it is alwaies so by faith) so we see it most cleerely, when by thus many meanes it is testified vnto vs: therefore as they that doe come from a rich spoyle doe send gifts to their friends in token of ioy and plenty, as Dauid in the spoyle of the Amalekites, 1. Sam. 30.26. so the Lorde would haue vs to witnesse vnto the others the ioye that wee haue in his fauour, & the riches of our inheritance, which we possesse already by faith, and hope in the end to come vnto, as by many other meanes, so especially by our libe­rality to others for his sake, whom he to that ende offereth vnto vs as it is sayd,Iohn. 12.8. The poore yee shall haue alwaies with you.

Thus after the returne out of captiuitie, when Ezra the Priest did vpon the first day of the moneth (which was a Sabbath) reade and expound the lawe of GOD, to the whole congregation of the Iewes, (for the knowledge of which he exhorted them to bee thankfull) among other things he willeth them to haue a care of the poore. So eate of the fat, Nehem. 8.10. and drinke the sweete, and send part vnto them, [Page 193] for whom none is prepared, for this day is holy vnto our lord. Iustine Martyr speaking of the order of Christians vp­on the Lords day in his time, among other things sayth, Conferuntur eleemosynae, Iustin. Martyr Apolog. 2. Almes is giuen according to the discretion of euery man for the reliefe of the poore, the fa­therlesse, the sicke, and those that are banished: but here­in they obserued this order, (as it is sayd there) that it be­ing giuen vnto the custodie of one, it was afterwards di­stributed according to discretion.Bucer in Mat. 12.11. And Bucer amongst other dueties to bee performed vpon this day, sayth wee ought, Conferre in pauperes, to prouide for the poore: And indeede if men will not be liberall then, when they haue so many meanes to drawe them vnto it, what hope can we haue that they will bee so at other times, when they shall haue none of them? Therefore men may say what they will, that they doe thus, and thus bestow at home, but who will beleeue them? when they doe finde them so straight handed then, when the Lorde doth offer so much vnto them that they might bee more able cheere­fully to shew mercy vnto others.

Therefore though I cannot like of the disordered ga­thering for the poore that is in many places, where in the time of diuine seruice, you shall see men go vp and down asking, receiuing, changing, and bestowing of money, wherein many times you shall haue them so disagree, that they are louder then the minister: and the rest stand looking, and listning vnto them, leauing the worship of God (as though it did not concerne them) and thus all is confused: So yet I am persuaded that this is tire fittest time to make this prouision, and I presume that it is not the meaning of our godly wise rulers in the Church, and common wealth, (who are abused herein) that any such thing should bee done: but that the gathering being made at some other time of the day, they might haue it in readines before hand, to bestowe at the end of seruice vpon the needie, according to their discretion, or gene­rally [Page 194] to take some good order that God might bee best, serued, our brethren relieued and no man iustly offen­ded. But wee may say of this thing, as the Papists doe of the priuate Masse, (which they cannot defend) that the iniquitie of the people brought it in. For when men tho­rowen couetousnes would not followe the rule of the A­postle,1. Cor. 16.2. to put some thing apart for the poore, as they should finde God had blessed them, and so bring that with them, and haue it in a readines, being perswaded that it is a du­tie,2. Cor. 9 7. which God requireth of them, and so doe it cheereful­ly, as vnto him, who hath promised to reward it; but it being left to their discretion, they haue shifted it off as they might, and whē diuine seruice was ended, and now nothing more was to bee done in the Church but that, they would not carrie it: then, the collectors for the poore were compelled to take them there in the middest of Gods seruice, when for very shame by starting they could not refuse. But from the beginning it was not so: and seeing God is not the author of confusion, 1. Cor. 14.33 40 all things in the Church must be done honestly and in good order.

And these are the common and publike dueties which are to be performed in the assemblies of the people; and which cannot be done but where there is a visible church established,How wee ought priuatly to spend the rest of the day, when the pub­like assemblies are dissolued. which hath her ordinarie meetings, which where it is: yet they continue not together the whole day, neither can, nor indeede is it required of them, and yet the whole day must bee hallowed (as we haue seene in part, and it shall more fully appeare vnto vs here af­ter). For God sanctified from the beginning the seuenth day,Concil. Turon. cap. 40. not a parcell of it onely: and in the Councel of Tu­ron, it was decreed, that they should rest from all worke, and be occupied in praysing Gods name (vsque ad vesperam) even vnto the euening. Concil. Paris. cap. 1. And in the Councel of Paris, they say, Let your eyes and hands be lifted vp vnto God, toto illo die,August. de tēp. serm. 251. all that day. For as S. Augustine very well sayth, Wee must not thinke that a little peece of that day is sufficient [Page 195] for Gods seruice, and all the rest we may bestow at our plea­sures. For as we haue seene, before, therefore are they cal­led the Lords Sabbaths, and in the new Testament, the Lords dayes, because they are wholie to be imployed in his seruice. And therefore Master Caluin very excellent­ly sayth:Caluin. vpon Deut. 5. ser. 34. Let vs knowe that the Sunday is not ordained for vs onely to come to the sermon, but to the end wee might im­ploy the rest of the time to laude and praise God. For as one as one very learnedly obserueth: It is not simply sayd: Muscul. prae­cept. 4. Remember the Sabbath, but the Sabbath day, and not the things of the day, but the day it selfe. And so I conclude with P. Martyr, Of euery seuen daies, one must be reserued to God: P. Martyr in Gen. 2. he mea­neth one whole day, not a peece of it. Therefore there must needes be certaine other holie dueties, and parts of Gods worship, which wee must walke in the rest of the day, when the congregation is dissolued, and when wee are alone by our selues, which are the priuate religious exercises of a Christian man, in which he sanctifieth the rest of the Sabbath, and they are all such parts of Gods ser­uice, which a man can doe by himselfe alone, or with others of his houshold, or neighbours, whereby he might prepare himselfe, or them for the publike ministerie (which is the chiefest) or afterwards make it most profitable to himselfe or them.

Vnto which it seemeth Master Bucer had respect, whē as he speaking of such things, as are to be done vpon the Sabbath, and hauing named those that are publike,Bucer in Matth. 12.11. as to heare the word, to receiue the Sacraments, to prouide for the poore, vnto them addeth: In the first part of the day wee ought to pre­pare our selues for the publike assemblies. Instituere ad pietatem fami­liam, to instruct a mans houshold vnto goldines. In the for­mer part of the day therefore euery one must prepare him­selfe for the Church, that hee might come thither with profite: for if in all worldly things, that bee of any mo­ment, we, doe prepare our selues, then much more ought we to doe it in heauenly, whereunto wee are most vnfit, as they in themselues are the greatest: especially when [Page 196] the benefit of them is so great, if we be prepared, and the daunger is so perilous, if we be vnprepared: for the prea­ching of the word is the sauour of life vnto life, 2. Cor. 2.15. or the sa­uour of death vnto death: And in the Sacramēt is offered vnto vs the bodie and bloud of Christ, 1. Cor. 11.24. to nourish vs vp vn­to euerlasting life, but if we eate and drinke vnworthily, we procure Gods iudgement against our selues. 29 The Lord in speaking to his people from heauen in an extraordinarie manner,Exod. 19. did command them to be prepared extraordina­rily: by which practise of his he declared, that in the or­dinarie ministerie of the word, there ought to bee some ordinarie preparation, if wee will bee partakers of it with profite. The ground is prepared for the seede, the sto­macke for meate, the whole bodie for phisicke: this is the immortall seed, 1. Pet. 1.23. whereby we are begotten into an assu­red hope of a farre better life: This is the food and phisick of our soules, whereby our life is preserued, and we kept from eternall death, therefore we must bee prepared for it.

The want of which prepa­ration, is the cause that the word is so vn­profitablie heard of a great many.And this is so much the more diligently to be marked, because it is so little known, & lesse practised in the world For if the daye were as long againe, as the longest in the middest of Sommer, a great many would spend away the time (I know not how) and neither at home nor in the way, nor at the Church thinke to prepare themselues one whitte. And if they haue made a few prayers at their first comming in, then (if seruice bee not begunne) they are as ready to talke of any worldly matter, with any that will giue them the hearing, as euer they were, if it were halfe an hower together, yea though the minister be there, vntil he begin the first word: for want of which preparation, either they can receiue nothing, or it dooth them no good, which is the very chiefe cause of so much fruitlesse hearing of so many good sermons, as is euery where, that they which otherwise haue good wits, and great affections, here are both senselesse and without [Page 197] feeling; so that they sit more be like stockes then men, con­ceiuing no more then the very, stooles they sit vpon, car­rying away no more then they brought with them. And if it be not so, what is the cause that many reasonable men hearing one man at one time speaking one and the same worde of God so plainly (that if it were possible young children might vnderstand it) some shal so great­ly profit by it,Matth. 11.19. that wisedome should be iustified of her chil­dren: others shall so meerely not conceiue one word, as though they had been deaffe, a sleepe, or in a trance, or starke dead all the while?

And that it is so indeed, let the intolerable ignorance of men euery where after this long preaching of the word, Vnder the most happie raigne of her gracious Maie­stie (whome God still long preserue to that ende, and ad as many happie yeares vnto he raigne, as may be) speake for it, and see whether wee complaine, before wee haue cause. Nay let mens owne wofull experience tell them­selues, that when they haue most prepared themselues, they haue most profited by the publicke ministerie: and contrariwise; then haue they been most vnprofitable at it, when they haue come most vnreuerently and vpre­pared to it. In so much that a man of meaner giftes shall some times bee more profitable to them, when they are thus prepared, then another that hath more excellent graces, at whom they may well wonder, but receiue no profit by him, when they be not propared for it. I know the Lord is mercifull, and he doth not alwayes deale with men according to their deserts, & therefore many times when they come vnprepared, he blesseth his owne ordi­nance vnto thē,Matth. 28.20. that he might performe the trueth of that promise, which hee hath annexed vnto it, and his mercie is aboue al our sinnes, but how can men looke for any such thing ordinarilie? And doth he not it vnto them to teach them, that he would bestow vpon thē greater mercie by these meanes, if they would prepare themselues for it?

How wee out to pre­pare our selues before wee come to the Church.But how shall men prepare themselues? Surely first of all let them bee perswaded, that they ought to prepare themselues, and this is the beginning of their preparati­on; then let them examine themselues, not onely how they haue spent the weeke past, and euery daye in it, calling themselues to an account before God, what sinnes they haue committed day or night, to bee humbled for them; what benefites receiued, that they might bee thankefull, and what dueties they haue done, that they might bee comforted therein (all which though they bee shortlie spoken, they are not so soone done, & here is not so much neede of a good capacitie to conceiue, as a good consci­ence to practise:) but also generally what is their estate, what graces they want, what bee their sinnes past, what their infirmities present: and because the Lorde hath ap­poynted his worship to comfort vs ouer these, let vs pray vnto God before hand, that the prayers of the Church might be directed, the Minister of the word so disposed, and euery thing in the Church so gouerned, and so bles­sed vnto vs by his spirit, as might make not onely for our good in generall and the good of others, but in these spe­ciall things that we stand in most, neede of.

2. There is great cause to pray, before we come to the Ministerie of the word.And so let vs pray for our selues and others, and that we might be holpen by them, but especially let vs praye for the Minister of Gods word, that to it might bee ioyned the ministerie of his spirit, which when we doe, the Lorde (that heareth our prayers, that knoweth our wants) will cause vs to heare that, which we most of all desired: and that which is spoken generally, the spirit will applie vnto vs particularlie; euen as many eating of one meate re­ceiue sundrie kindes of nourishments from it: and he will cause the steward of his house, to giue vnto vs that meat, which he most of all knoweth wee stand in neede: and then we shall heare him speake, as though he were in our bosome,1. Cor. 14.22. and the secrets of our hearts shall bee made mani­fest: not that he knoweth what is within vs, but the Lord [Page 199] knoweth (whose minister he is, for our good) and the ho­ly Ghost dooth, which accompanieth Gods ordinance) and in the word doth, which is preached;Heb. 4.12.13. For the word of God is liuelie and mightie in operation, and sharper then a­ny two edged sworde; and entereth thorough, euen vnto the diuiding asunder of the soule, and the spirit, and of he ioynts and the marrow, and is a discerner of the thoughts, and the intents of the heart; neither is there any creature, that is not manifest in his sight, but all things are naked and open vnto is eyes, with whom we haue to doe.

And that we might the rather be perswaded that wee ought thus in the feeling of our wants, praye vnto God, wee must remember, that wee cannot so much as vnder­stand the word, vnlesse Gods spirit doe teach vs;Ephes. 5.8. For wee are darkenes it selfe: And the naturall man perceiueth not things of the spirit of God, (for they are foolishnes vn­to him) neither can he know them, because they are spiritu­allie discerned: and besides, the word of God is high, and there are many mysteries contained in it, and a wisedome that is hid, which many princes of this world doe not know, Vers. 7.8 as it in the same chapter: and all the articles of our faith are aboue our reason, nay we account them foolishnes: Therefore both in the inward seeing of our own blind­nes, and in a reuerent estimation of Gods holy word, we had neede pray for the inlightening of his holy spirit, which searcheth all things, yea the deepe things of God, Vers. 10.11. and no man knoweth the things of God, but the spirit of God: as it is most liuely set forth vnto vs in this very chapter. And so let vs praye with the Prophet in the 119. Psalme, in a great many places: O Lord teach me thy statutes, and open mine eyes that I might see the wonders of thy law: and make me to vnderstand the way of thy precepts: and teach mee good iudgement and knowledge, and giue me vnderstanding that I may learne thy commandements: 16. and deale with thy seruant according to thy mercie, and teach me thy statutes.

And when wee doe vnderstand (thorow the blessing [Page 200] of God obtained by prayer) we must pray further that our affections might be framed according to our knowledge, which we had need to doe so much the more, because it is harder then the other; and yet our affections doe more ouercome vs, then our knowledge, in so much that wee doe not many times that we know to be best, but which wee like best: and so at some other time fo the daye, wee must praye that these things might be called into our remē ­brance, and that we might be transformed into not onely the knowledge, but obedience of them, which is the end of all: and generallie, that the fruite of all things might appeare in our liues, to our owne vnspeakeable comfort, the benefite of others, and Gods glorie most of all, which without the especiall assistance of his holie spirite, wee cannot obtaine, by the most excellent giftes, and most painefull endeauors of his best seruants.2 Cor. 3.5. For who is Paul, and who is Apollo: but the ministers by whom yee beleeued, and as the Lord gaue to euery man, I haue planted? Appolos watered, but God gaue the increase: so then neither is hee that planteth any thing, neither hee that watereth, but God that giueth the increase: saith the Apostle. Therefore as the Ministers pray much for his people, if euer hee will doe any to them, euen as it is said of the prince of pastours,Luke 21.37. Marc. 14.23. that in the day time hee taught in the temple, and at night went vp into the mountaine to praye: so the people must pray much more for the ministers and them­selues, both before and after, both that they might bee prepared obtaine, and continue in that good which they haue gotten.

Many doe wrongfully complaine, that their minister is vnprofitable vnto them, hee dooth them no good, they cannot conceaue him. (I doe not say, but that the com­plaintes of some are iust,) yet let them consider whether some great part of the fault be not in themsleues,We ought to read the Scrip­tures, priuatly at home. namely the want of prayer before, and their negligence after­ward: vnto priuat prayer must be adioyned priuat rea­ding [Page 201] of the Scriptures, at such times of the daye, as they shall finde it most conuenient, both that they might ge­nerally bee acquainted with the bodie of the Scripture, and also that they might haue some more speciall vse of certaine partes, as they shall stand in neede, either to bee confirmed in any poynte of doctrine publikely taught, or might thereby receiue any speciall comfort, humilia­tion, or increase of such graces, as they labour most for, or might be quickened vp vnto prayer.

And hereunto may bee referred that saying of Theo­phylacte, Theoph. in Marc. 1.21. The lawe hath commanded men to rest vpon the Sabbath, vt lectioni vacent homines, that men might at­tend vpon reading, which is true, not onely of the publike reading in the Church especially, but also of priuate rea­ding at home. For so it is that in most places the people doe heare the scriptures seldome in the Church, and then but certaine portions of them, and not the whole worde reade ouer: whereby it commeth to passe, that they are vtterlie ignorant in, and neuer so much as haue hard be­fore of many textes, that are alleaged in the sermons, for proofe of any doctrine, whereby they are not onely not furthered, but hindered, wondering at such strange, and seldome hard things, & so the thing is more obscure vnto them, thē it was before, being proued by that which they vnderstand not. Nay the cōmon stories of the bible, they are vnacquainted with: feare thē with this or that iudge­ment executed vpon such a people, comfort them with such a mercie shewed vnto such a man; it moues thē not; they know no such thing; they are altogether strāgers in those matters: nay some cānot tell in what part of the Bi­ble any such book (as is alleaged) stands. Therfore wheras we may obserue it in the new Testamēt, that our Sauiour Christ and his Apostles in alleaging the places of the olde Testament, doe generally say, thus it is written, Matth. 21.13. Luke 20. 42. Act. 1.23. cap. 2 16. Matth. 15.7. or as it is written in the book of the Psalmes, or this is that which was spoken by the Prophet Ioel, or well prophesied Esaias of you, [Page 202] &c. Now men are driuen to name the book, the chapter, the verse, and all too little, to helpe men to finde it out, so vnacquainted are they with searching the Scriptures, by priuat reading, no not vpon the Lords daie, which is one of the peculiar workes of it.

Moreouer, though wee bee something skilfull in the Scripture, we cannot well presently in the Church stand reading euery place that shall bee alleaged, least in the meane season some other most necessarie doctrine ouer­slip vs, and we not marking what went before, & follow­ed after, cannot tel to what ende the place was alleaged, and so we lose the profit of it, therefore (dooing our en­deauours to marke the Scriptures alleaged) it shall bee profitable for vs afterwards, at home to reade them ouer, when wee shall bee more free from distraction, and haue more leasure to doe it conueniently: which is that that is commended vnto vs, by the practise of the church in Be­rea, that when Paul had preached vnto them Christ Ie­sus, and had proued him to be that Sauiour of the world that was promised,Act. 17.11. they reade ouer those Scriptures, to see whether it were so or no, according to the commaunde­ment of our Sauiour Christ,Iohn 5.39. searche the Scriptures, for they are they which testifie of me. Therfore so many as can read, let them doe it vpon the Lordes daye, and they that cannot, let them see the want of it to be so great in them­selues, that they bring vp their children vnto it, and in the meane season repayre to those places where they may haue the Scriptures read vnto thē, & let them get the bi­ble into their houses, that when any come that can read, they may haue it in a readines, & lose not the oportunitie that is offered, euen as they are contented to haue many other things in their houses, which (though they knowe not how to occupie themselues) yet some of their friends may when they come, especially when the benefite of it shall redound not onely to him that occupieth it, but to himselfe, and all his household.

Vnto the forenamed exercises wee must ioyne medi­tation, as a most notable part of Gods seruice, We must vse priuate medi­tation vpon that, which we haue heard and read. which is the very life and strength of the former, and without the which they are made weake, and vnprofitable vnto vs. For meditation is that exercise of the minde, whereby we calling into our remembrance that which we know, doe further debate of it (as it were) with our selues, rea­soning about it so, and applying it to our selues, that we might haue some vse of it in our practise, and therefore it frameth the affections of our harts accordingly, so that it is an occupying of the whole minde, both of the rea­sonable part whereby we doe remember some thing; and furthermore we (being reasonable creatures) do gather some other things vpon it, by finding out the causes of it, espying the fruite of it, or considering the properties of it, and so doe make some profitable vse of it to our selues, whereby also our affections must needs be framed some one way or other to loue, ioy, desire, hatred, feare, &c. according to the diuersitie of our meditations, and all those affections in their seuerall kindes, shall be so much the more vehement, by howe much the meditation is more serious and earnest. As for example,What medita­tion is, & how vntoward na­turally we are thereunto. to meditate vpon the word, is diligently to call into our remembrance, that which wee haue learned by hearing, or reading be­fore, and to muse vpon it so, that we be able to goe from point to point, then to apply the generall thing to our selues, and be persuaded that we must make our vse of it, and therefore wisely to examine howe the case standes betweene the Lord and ourselues, in that very thing, and then what is like to follow vpon it, whereby our hearts being stirred, they might driue vs to put some thing in practise.

And here I would gladly speake as plainely as possi­bly I might, euen to the capacity of the most rude and ig­norāt, because I know that it is so little practised of men, that they are not so much as acquainted with it, to know [Page 204] what it meanes. I confesse it is an hard thing indeed, but most profitable, and therefore we are almost vnfit vnto it, and the diuell laboureth most of all to hinder vs in it, in so much that if he cannot keepe vs from hearing and reading the word, and receiuing the sacraments at the time appointed, yet hee will endeuour (as much as may be) to hinder vs from meditating vpon these, that wee might lose the profit of them. And if we marke our selues narrowly, we shall finde our vntowardnes this way most of al, for when we haue gone cheerfully vnto the church, and there with the rest of Gods people, behaued our selues orderly, because these are outwarde things, and in them, it might seeme vnto vs, that we haue had to deale but with men, it is that which is not so yrksome vnto vs, and wherunto the wickedest man may very easily come: but afterwards to take some fit time to our selues, wher­in wee will seuer our selues from men, and call ourselues to an account before Gods iudgement seate, for that which we haue heard, and to deale with our owne harts in good earnest, for the doing or not doing of that which we haue learned, and (casting off al the cloakes of hypo­crisie) to lay our hearts naked before God, accusing our selues, where we come short of any thing, praying vnto him for his grace therein, confessing our sinnes that we haue beene rebuked of, crauing the forgiuenes of them, acknowledging his mercy, where we haue receiued any thing, intreating him for the continuance of it, and so to depart away either more humbled in our selues, to a­uoide sinne more carefully; or comforted in the Lord, to goe on forward in well doing more couragiously: this I say, as it doth especially builde vs vp in godlines, so by due proofe we shall find, that without the especiall assi­sstance of Gods holy spirit, there is nothing more loth­some in the world, and more tedious vnto vs.

And I am assured, that it is a thing so altogether ab­horred of the greatest part of the worlde, that they will [Page 205] not so much as haue a purpose once to meddle with it, yea and many that doe make a profession to serue God in the other parts of his worship, and that (as wee are to presume of them) in a good measure of trueth, yet haue an euill opinion of this, and so bereaue themselues of much profit. For they purposing to passe away their time in as much mirth as may bee, and hauing determined to abandon all sorrowe,2. Cor. 7.9.10. yea though some be godly and neces­sarie, as far from them as they can, will not thus straight­ly deale with themselues, least it should make them me­lancholie (as they say) and driue them into their dumps: And left happily at any time they might (through Gods mercy towards them) vnwittingly fall (as it were) into this meditation, they wil cut off al the meanes that might procure it, and therefore be in merry company (as they call it) continually, that they might not so much, as be alone at any time: and if perhaps they be, and so this ouer­creepe them (the Lord seeking by all meanes possible to doe them good) then fearefully they hasten out of it, as fast as may be: and for that purpose some that are of great calling, are contented to maintaine at their charges one or other in their houses that can best feed their humor to be merrie companions, or rather iesters vnto them, to pull them away from this good, though they will not be at halfe the cost yearely in making prouision for some godly bookes and learned preachers, when they haue none of their owne, that might bring them to the best mirth, and might shewe them wherein the greatest ioye and soundest comfort doth consist, euen that, that would endure with them, when all other shall forsake them, and most of all accuse them.

But that we might be persuaded of the excellēcy of it,The great good that may redound vnto vs by godly meditation. let vs heare what the spirit of wisdom & iudgment speaks of it. First of all the Lord commandeth Ioshua, that vn­to the reading of the lawe he would ioyne meditation, as an especiall meanes to keepe him in the continuall practise [Page 206] of it,Iosh. 1.8. saying, Let not this booke of the law depart out of thy mouth, but meditate therein day and night, that thou maist obserue, and doe according to all that is written therein. Then the Prophet Dauid in the first Psalme, maketh it an especiall token of a godly man, and also commendeth it as a most singular meanes of his godlines vnto euerla­sting life,Psalm. 1.2.3. when he sayth: Blessed is hee whose delight is in the lawe of the Lorde, and in his law doth meditate day and night: for he shall be like a tree planted by the riuers of wa­ters, that shall bring foorth her fruite in due season, whose leafe shall not fade, for whatsoeuer hee shall doe shall prosper. More ouer is wee looke but vnto the 119. Psalme, and so content our selues with that, wee shall see howe many times the man of God commendeth this vnto vs, when first of all in the 15. verse, he speaketh thus: I will meditate in thy precepts and consider thy wayes: and 23. Princes did sit and speake against mee, but thy seruant did meditate in thy statutes: and 78. Let the proud bee ashamed, for they haue dealt wickedly and falsly with me, but I meditate in thy precepts.

But aboue all, that is most notable which is in the 13. part of that Psalme, where with I will end: Oh how loue I thy law? it is my meditation continually: where wee may plainly see what is the iudgement of the scriptures con­cerning this thing, which doe so often, and so highly cō ­mend the continuall meditation of the word. And it is to bee obserued, that this may and ought to be continuall, that is vey often) for when wee lacke oportunitie to reade and heare the word, yet then may we meditate vpō some thing profitablie, which that we might doe, let vs remember what great things the Prophet speaketh of it in the verse following, which he found true by his owne experience:Psal. 119. part 15. I haue had more vnderstanding (sayth hee) then all my teachers, for thy testimonies are my meditation: Wherein he doth assure vs, that if we will meditate vpon those generall rules, which wee haue heard out of Gods [Page 207] worde, wee shall many times see more cleerely into the trueth of it, then he that preacheth it, at least wise more then he expressed vnto vs: for by the spirite of God we shalbe taught to apply it mote particularly to our selues, then he did, or could, because wee are most priuie vnto our owne estates. For as in all liberall Arts and Sciences nothing can be taught so plainly, vnto which the schol­ler by meditation reasoning about it, shall not be able to adde something: and without the which the easiest tea­ching shall seeme somewhat hard: so is it in Diuinitie, that by Gods holie spirit, vsing earnest and diligent me­ditation in the scripture, wee shall most easily perceiue how to applie that to our own practise, which hath been publikely taught, and none can teach vs to haue so ma­ny sundrie vses of it in our lives and conuersation as our selues, when wee giue our selues to the profitable medi­tation of it.

Without the which all that we reade and heare is but in a generall and confused knowledge: How vnprofi­table men are to themselues and others, for want of medi­tation. wee haue little comfort or edification thereby: especially seeing Gods blessing is vpon his owne ordinance, and his curse is vp­on the neglect of the same. This maketh great hearers and great readers, to bee vnprofitable to themselues and others, because for want of meditation, they knowe not how to vse their knowledge: thereupon it commeth to passe, that many preachers can say no more, then they finde in their bookes, (and therefore they tosse ouer so many Commentaries as they doe, that they might haue matter enough) and so can go no further: because with­out meditation all reading is vaine: whereas it would mi­nister aboundant matter vnto their former readings. Be­sides that, they bring themselues into a bondage to be­leeue that, whatsoeuer their writer sayes, because they do not meditate vpon it; and they hinder their memories, because they trust all to their bookes: so that if they haue time sufficient and store of bookes, they are able to [Page 208] speake with great admiration to the profite of the hea­rers, and yet of the same matters can scarsely speake to a priuat man vpon the sudden tolerably to his ecdification and comfort, because he hath but spoken it of the booke (as it were) and not laboured to make it his owne by me­ditation, and thereby to finde out how he might apply it to his owne vse, and the benefit of others.

And this thing is so much the more daungerous, be­cause it hath infected also many of the best students in the Vniuersities. Hereupon it commeth to passe, that many of the best people can say no more, then they haue heard, and they will alleadge that thus they haue been taught, but how to vse that they know not, nay they for­get a great deale of that which they haue learned. So then (as it is in the common prouerbe) not the greatest Clerkes are alwaies the wisest men: nor they that haue most knowledge are alwaies fittest to gouerne, but they who labour to bring their knowledge into practise, and ap­plie it vnto the time, by comparing things past with thē that be present, and foreseeing as much as they can what will followe afterward. So not the greatest hearers and readers of the word, are the godliest men, and like to doe most good vnto themselues and others, but the greatest musers and meditatours thereupon; and they are like to bee so much the more profitable, because that whereas reading indeede doth better our affections, but most of al doth increase our knowledge, this so increaseth know­ledge in vs, as that it especially breedeth good affections in vs, and quickeneth them vp most effectually, whē they be begun before, and we know that our affections be (as it were) the feete of our soules, and doe more carrie vs to euery thing, then our knowledge.

Therefore seeing the profite of meditation is so great, and the neglect of it bringeth so great losse, it standeth vs in hand (that so all the parts of Gods publike worship might be as profitable to vs, as they be in their owne na­ture) [Page 209] that we should not only prepare our selues to them before we come, as wee haue seene heretofore, but also diligently meditate vpō euery thing done in the Church afterwards. But I pray you let vs consider of it a little fur­ther, and so we shall soone and this matter: let vs presume the best [...]eacheth that is, hauing a scholer of a most excel­lent wit, very apt to receiue any thing that is taught, yet if he doe not vse to meditate vpon that, which hath been read vnto him, what great learning can he attaine vnto? nay how little hope must there needes be of him? How much more then must it of necessitie bee, that wee being so blind and dull of conceiuing in Gods worship, as wee be, should not be vnprofitable partakers of euery thing that is done most profitably in the Church, when wee neglect meditation, that is the chiefest thing to keepe it, and to bring it vnto profit? Therefore vs be sorie that in times past, we haue made the seruice of God vpon the Sabbath day so vnprofitable to our owne soules (as wee haue done) by neglecting this part of Gods worship vp­on it, which as it is most worthie in it selfe, so would haue brought great commoditie to our selues: and let vs pur­pose hereafter that wee will not passe away the Sabbath without godly meditations, and that this shall bee one thing, wherein will spend the time (that we haue free from the publike exercise) in meditation of things read and heard before, and let vs pray vnto God for his holie spirit, that we may performe our godly purposes.

The which that wee might doe euery one of vs to the greatest profite, let tho simpler sort consider this,An example to teach the sim­pler sort how to meditate. for whose sake I speake it, (which the learned knowe very well alreadie) that when they will meditate, they must so call things into their remembrance, as that they stay not there, but then (applying the same further vnto themselues) they consider whether it was a vertue, that was commended vnto them, then to examine whether they finde it in themselues or no: if yea, then giue thanks [Page 210] to God for it, and vse them meanes to continue it; seeing it it so excellent: if no, then be sorrie for it, and pray to God that he might giue it, if it be a sinne condemned; if you finde in your selfe present, or that it hath been in times past, then whether you haue [...]epeni [...]d you of it suffici­ently, and pray to God for the forgiuenes of it: if not, giue thankes to God that hath kept you from it, and be­ware least you fall into it hereafter, seeing it is so dange­rous. If they bee the promises of God, that haue been preached unto you, then cōsider how you beleeue them, and what comfort you take in them, and labour to enioy them: If they bee the threatnings of Gods iudgements, looke vnto this, what feare is wrought in you thereby, & hatred of sinne to anoyd them, euen as the promises doe bring forth a loue vnto godlines, with a great many me­ditations more, which the spirit of God will teach vs, if we pray to him for it, and bee acquainted with this exer­cise, all which for breuities fake I omit: only these I haue set downe as a taste to leade vs vnto the rest: and least that any thing should be left for want of vnderstanding, euen of the rudest, I had rather seeme tedious & trouble some to the learned (of whom I am to craue pardon that I haue been so long in this matter) then obscure and vn­profitable to the other. For I mine owne selfe would not haue thought, that the professors of the word lead so neg­lected this duetie, as they haue, and were so ignorant in it, and therefore so vprofitable in all Gods seruice, as I know many of them bo, vntil I found it to be most true, by that certaine experience, which I am sorrie for.

Therefore to conclude, wee may well perceiue what great reason there is, that we should account this to be one of those priuat exercises, whereby we should sancti­fie the Sabbath, and keep it holy, as we are commanded: vnto which wee must adioyne as another part of Gods seruice,We ought pri­uatly to con­ferre and talke of Gods word one with ano­ther. and a most excellent helpe of our infrimities, the conferring and talking with other of that which wee haue [Page 211] in the word read or heard: especially seeing both it is com­mended vnto vs in the scripture, and also by experience we shall finde the profit of it to be so great to our selues and others. For first of all, this is that which Moses so earnestly commendeth into the Israelites before his death; These words which I commaund this day, Deut. 6.6. shall be in thine heart. 7. And thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tariest in thy house and when thou walkest by the way, and when thou liest downe and when thou risest vp. Then the which charge nothing can bee more plaine, as it is most vehe­ment. For he would haue them all times and in all pla­ces to bee occupied about the wife and sober talking of Gods word. The which is afterwards repeated almost in the very same words, as a thing especially to bee regar­ded. Ye shall reach these my words vnto your children, Chap. 11.19. spea­king of them when thou sittest in thine house, and when thou walkest by the 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 [Page 212] 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; [Page 213] 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 shalbe 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 [Page 214] 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 man either can say do thing at all, or that which hee doth, shall bee very colde and vnprofitable, and it may easily bee perceiued that it commeth but from the teeth outward (as we say) neither hath it that power of the spirite which ought to bee, and no doubt is in the communication of many of Gods children.

And here is that common prouerbe verified that our Sauiour Christ alledgeth in the Gospell,Math. 12 34. Out of the a­boundance of the heart the mouth speaketh: men are not most vsually speaking of that which they know best, but [Page 215] vpon which their heart is most set, and they take greatest pleasure in, or are most afraid of, &c. Then if wee will by this most certaine rule of truth, measure what is in the hearts of men, and how they are there mooued at the hearing and reading of the worde, either one way or o­ther, we shall find that the most part of men, if they bee not voyde of the knowledge of it altogether, yet they haue no sence or feeling of it in their hearts, neither doth it affect them one whit, but are benummed (as it were that waye, seeing that they are no more often in speaking of it. And let vs cease maruailing, why they are so pro­digall of their tongue in all other matters, and in these are more niggardly and sparing of it, then they should; seeing that they are so stuffed with the one, but they like vnto vessels filled with new wine, which will breake if they haue no vent, and of the other they haue so little, or rather nothing in them at all, that you can scarsely wring out any thing from them.

Which as it is a great sinne in men, & an especial neg­lecting of a notable part of Gods worship vpon this ho­ly day,What fruit we might get by such conferen­ces, and what we lose by neglecting thē. so it is most assuredly a cause why all that which they haue receiued in the publike ministerie is either so soone lost, or remayneth so vprofitably with them. For what if men heare and read neuer so diligently, if he neuer speak of it afterwardes, is it possible that he should remember it so fruitefully in time to come as otherwise he might? Doth not experience teach all men, that those schollers are like to proue best learned, which will conferre one with another, about that, which the master hath read vn­to them before? And they that doe studie hard thēselues, if they doe not conferre with others, besides that they shal stick fast many times, & can goe no further, whereas they might be holpen out by others, euē that also which they haue gotten cannot bee so deepelie setled in them, as otherwise it might: So it must needes bee, that if wee talke not of the Scriptures, wee shall forget much of that [Page 216] which we haue learned, neither shall we be so profitable vnto others, as the Lord would haue vs.

There bee many that complaine they haue ill memo­ries, and when they bee iustly founde faulte with, for not profiting as they should, say, they cannot remember it, and it is true: but in the meane season, they marke not how the fault is in themselues, that they might amend it, for they are not carefull to speak of that which they haue heard, and so to remember it to themselues and others, but as soone as they are out of the Church doores, they fall into other matters, and so put the other cleane out, especiallie when they continue in the former, the rest of the daye, and will not giue that time vnto these that they should. For presuppose they haue the best memo­ries in the world, yet (hearing a strange thing) if they will neuer tell it vnto others or make reporte of it any more, how can they long remember it? Nay must they not needes soone forget it? On the contrarie we shall finde it to be most true, by sufficient trial, that they which haue but weake naturall giftes, & yet through age all are now more weakened and decayed, shall notwithstanding be able to tell you along tale, with all the circumstances of time, place, persons, &c. which they neuer heard but once in their liues, and that (it may be) twentie or fortie yeares since: but of the stories of the Bible, which they haue that very day read, and besides haue heard, them twentie times before, they shall bee able to say very little or no­thing to the purpose.

And what can we iudge to be the cause of this, but that they haue told the one so many times to their neighbours and haue gone it ouer and ouer againe, which maketh them so cunning in it, and of the other they haue scarce once opened their mouthes to speake, and therfore all is so cleane forgotten? Thus men may complaine as long as they wil, & make excuses to blinde the eyes of others, and to deceiue their owne hearts, but God is not decei­ued, [Page 217] who seeth the fruitelesse talking & vnnecessarie iang­ling, about al other matters euen vpon his own holy day, when they haue said little or nothing of those which did most of all concerne them. Therefore let vs vnfained­ly sorrowfull, that wee haue not heretofore so carefullie sanctified the Lords day in this part of his worship, as he required of vs, and let vs confesse that we haue been iust­ly punished therein, that we haue lost a great part of that fruite, which otherwise we might haue reaped our selues, from Gods worship, and bestowed vpon others: & let vs hereafter be more carefull, to spend some part of the daye in such holy conferences, as maybe profitable both to our selues, and we discharged of our dueties to God thereby. And whereas wee haue a thousand things within vs and without vs, to hinder vs from it, let vs cast them away: and seeing the duetie is so necessarie, the commoditie thereof so great also, let vs endeauour our selues and call vpon others most earnestly to performe it.Some are a­shamed to talke of the Scriptures. For why should wee bee ashamed of it? And seeing that the shame of the worlde, hath not kept vs heretofore from vngodly com­munications (vnto which shame iustly belongth) why should it hold vs back from all christian conferences, of which we shal neuer haue cause to be ashamed? Nay why should wee not haue our mouthes filled full of all good words, & out eares open to heare them from others, that it might appeare wee are now ashamed, that wee haue spent so much heretofore in speaking and hearing those things, whereof there came nothing but hurt to our selues and others?

And that wee may not bee so ignorant, as to imagine,Others thinke that it belongs onely to the Minister, and not to the common peo­ple. that to conferre of the Scriptures is proper to the ministers, and not belonging to the common people: which once to dreame of is a thing more meete for the darke night of poperie, wherein it was defended, them of the midday of the Gospel, which doth so manifestlie gainesay it: For be­sides all the forenamed places, which doe shew that this [Page 218] 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 [Page 219] 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 [Page 220] 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, [Page 221] 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 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 [Page 222] 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 [Page 223] 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 [Page 224] 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 his fauor, more assured of his promises, and made more fit to serue him: Euen as in the scriptures,The seruants of God haue greatly profi­ted in faith & obedience by the considera­tiō of his crea­tures. we may see many times how the spirit of God sendeth vs to the creatures, to bee confirmed by them in the things that are spoken of God in the word, and the seruants of God haue by them strengthened their faith in the promises, which they had learned out of Gods word before.

The Prophet Esay, chap. 40. propoūding vnto the peo­ple most excellent promises, whereof they should bee made partakers in the time of the Gospell (which hee doth in the former part of the chapter frō the 12. verse) he beginneth to confirme them in the certaine trueth of the same, by the consideration of Gods omnipotent po­wer, whereby hee made all things at the first in such a wonderfull order, that thereby they might bee assured, that nothing should bee able to hinder him from bring­ing that to passe, which he haid promised to his Church, but that they should looke most certainly for it, saying: Who hath measured the waters in his fist? and counted hea­uen with a span, and comprehended the dust of the earth in a measure, and waighed the mountaines in a waight, and the hils in a ballance?

So likewise the Prophet Ieremie in his 33. chapter pro­mising [Page 225] mising vnto the church deliuerance out of their trouble, doth perswade them of the infallible truth of Gods word, herein by setting before their eyes the immutable course of nature, in the continuall interchange of the day and night: Thus sayth the Lord, Iere. 33.20. if you can breake tny coue­nant of the day, and my couenant of the night, that there should not be day and night in their season, 21. then may my couenant bee broken with Dauid my seruant that he should not haue a sonne to raigne vpon his throne, and with the Le­uits and Priests my ministers. 22. As the armie of heauen cannot be numbred, neither the sand of the sea measured, so will I multiplie the seede of Dauid my seruant, and the Le­uits that minister vnto me.

The Psalmes most of all are full of this matter, and as it is a booke of practise especially, so it is plentifull in these meditations, and the treatise would be long, if I should but in order reckon vp the principall places there, ten­ding to this purpose: yet the waightines of the matter will not suffer me to passe ouer them all. It is most appa­rant, how Dauid in the 8. Psalme stirreth vp himselfe, and all mankinde to praise the Lord for his great liberalitie towards them, appearing in this, that as he made him at the first Lord and ruler ouer all his creatures in heauen and earth, so he hath restored him into the same dignitie by Christ, when he had iustly lost it before, because of his sinne, when he thus beginneth and endeth the Psalme: O Lord our gouernour, Psal. 8.19. how excellent is thy name in all the world? And in another Psalme the Prophet complaineth of the greatnes of his affliction, and being almost discou­raged, because the Lord deferred his helpe so long, that he might not vtterly sink down, vnder the heauie waight of his grieuous tentation,Psal. 77.10. strengtheneth his faith by re­membring Gods former works, that he might haue hope of his mercie towards himselfe: I remembred the yeares of the rtght hande of the most high. 11. I remembred the workes of the Lord, certainly I remembred thy wonders of [Page 226] old. 12. I did also meditate of all thy workes, and did deuise of thine acts.

So likewise in the 22. Psalme, the man of God being in such extremitie, that he was almost past all hope, begin­neth with this heauie complaint:Et. 21.1. My God, my God, why hast thou forsaken me, and art so farre from my health, and from the voyce of my roring? But afterwards commeth to this, verse 4. Our fathers trusted in thee, they trusted, and thou didst deliuer them. 5. They called vpon thee and were deliuered, they trusted in thee, and were not confounded. And then he sayth, vers. 10. I was cast vpon thee, euen from the wombe, thou art my God from my mothers bellie. Where we see he getteth hope at the last, of being heard, and de­liuered, by the consideration of Gods workes, both gene­rally done to his seruants in times past, and particularly shewed to himselfe heretofore. And there is great reason of this, for the Lord is alwaies like himselfe, and Iesus Christ is yesterday, and to day, and the same for euer: and therefore will doe as he hath done, for there is no respect, either of persons,Psal. 25.10. or times with him: but all the wayes of God are mercie and trueth, not only mercie in the begin­ning, but trueth in the midst and ending. For this cause the seruant of God thus praieth in the Psalme 119.Et. 119.132. Looke vpon me and be mercifull vnto me, as thou vsest to doe vnto those that loue thy name. And vers. 149. Heare my voyce according to thy louing kindnes, O Lord quicken me accor­ding to thy custome. In both which places, we see how he prayeth to God that he would shewe him that mercie, which he was wont to shew to him himselfe & others in the like case heretofore, & so by the former works of God strengtheneth himselfe in prayer. Thus wee may easilie vnderstand, what profit we might get by the earnest me­ditation and wise conference about the works of God, which are done in great wisedome, thereby to confirme vs in the trueth of those things, that are written in the word, and to draw vs to those dueties that are required of vs in [Page 227] the same, and so generally to further vs in all godlinesse: and therefore a thing not to bee neglected at any time, but most of all to bee practised vpon the Lords day, that we might leaue nothing vndone, which might make all Gods worship most profitable vnto vs, and make vs fit­ter vnto all other dueties, which is the end why the Sab­bath was ordained.

In the 104. Psalme, the Prophet speaking of the won­derfull workes of God, and the marueilous gouerning & preseruing of them, beginneth thus:Et 104.1. My soule praise thou the Lord: and towards the midst breaketh forth into this speech: O Lord how manifold are thy workes? vers. 24. in wisedome hast thou made them all. And in the end concludeth with, Glorie be to the Lord for euer. And 33. I will sing vnto the Lord all my life, I will praise my God while I liue. Hereby declaring what ought to bee wrought in all men, by the reuerent cōsidering of Gods works, and that we should not muse, or speake of them vnprofitably, but with that glorie vnto God, and comfort to our selues, which he re­quireth of vs, and no doubt many of his children doe.

But that I might drawe to an ende, one word of that, which as it is most plaine, so it is most comfortable, Psal. 147. Sing vnto the Lord with praise, Et. 147.7. sing vpon the harpe vnto our God, which couereth the heauen with clowdes, and prepareth raine for the earth, and maketh the grasse to grow vpon the mountaines, which giueth to beasts their food, and to the young rauens that cry. The whole Psalme is a Psalm of praise vnto God, for that he watcheth ouer his Church by his especiall prouidence, to doe it good, and declareth the same to if, and to none other by his word: And there­fore sayth, that the Lord will helpe it, by his infinit wise­dome, when it is confounded in it selfe, and knowes not what to doe, and by his omnipotent power will deliuer it, when it is most weake in it selfe: which he proueth in these verses that wee haue seene, by the wise and merci­full prouidence of God ouer his creatures, as if hee had [Page 228] sayd, God dealeth well with the creatures made for men, much more will be doe good to his Church, whereof he hath the greatest care: He dooth good to the insensible creatures, for when the earth is dried vp in the heate of Summer, and gapeth as it were for extreame thirst, and the toppes of the mountaines are parched, and euery thing seemes withered by the rootes, the Lord heareth as it were the cry of the earth, prepareth raine, and wate­reth the hilles, and so changeth their hewe, and maketh them greene and fresh againe: then much more will he renewe the face of his Church, and make it beautifull, though it was deformed, and fullied with extreame mi­serie and calamitie before. Nay, the Lord feedeth the beasts, when they are pinched with hunger, and crye for meate, euen the young rauens that cry in their nests, and must needes famish there, if the Lord did not moue the heart of the olde one to finde out meate and bring it to them. If he doe so much for them, how much more shal his eares bee open to the prayers of men, calling vpon him in the name of Christ Iesus, according to his pro­mise,Ioh. 14.13. that whatsoeuer we aske of him in the name of his son, according to his will, he will grant it vnto vs.

And this is part of that heauenly sermon, which our Sauiour Christ maketh vnto the people in the moun­taine, as it is recorded by the Euangelist S. Matthew, where he dehorteth them from too much carefull seek­ing after the things of this life, by the serious meditation vpon Gods prouidence ouer them, which that he might perswade them of, he sheweth it them by experience in those creatures of God, that were common before their eyes:Matth. 6.25. Therefore I say vnto you be not carefull for your life, what ye shall eate, or what ye shall drinke: nor for your bodie what you shall put on: Is not the life more worth thē meate? and the bodie then rayment? 26. Behold the fowles of the heauen, for they sowe not, neither reape, nor carrie into the barnes, yet your heauenly father feedeth them. Are you not [Page 229] much better then they? 28. And why care ye for rayment? Learne how the lillies of the field doe grow: they labour not, neither spinne. 29. Yet I say vnto you, that euen Salomon in all his glorie was not arayed like one of these. 30. Wherefore if God so clothe the grasse of the field, which is to day, and to morrowe cast into the ouen, shall he not doe much more vnto you, O ye of little faith? 31. Therefore take no thought, say­ing, what shall wee eate? or what shall we drinke? or where­with shall we be clothed. 32. For your heauenly father know­eth that ye haue neede of all these things. 33. But seeke ye first the kingdome of God and his righteousnes, and all these things shall be ministred vnto you. In all which words we see, how he draweth his exhortation from the creatures, to teach vs, that we should not bee idle, and vnprofitable beholders of them, but as the Lord doth most cleerely manifest himselfe vnto vs in them, so wee (besides the present vse of them) shall open our eyes to behold, that which the Lord dooth offer vnto vs by them. For this cause the Lord himself, after he had made the whole world in sixe dayes, and rested the seuenth, that by his owne ex­ample he might stirre vp mankinde, to meditate vpon that wonderfull great frame, and euery thing in it, that he might giue the glorie vnto God, that was due to him for it, and serue him carefully, that had so wonderfully prouided euery thing for him.

But I knowe not how it hath come to passe, through the great corruption and blindnes that is within vs, that in these things wee doe not seeke after God,Act. 17.27. though by them we might haue groped after him, and found him. Nay, a great many are like vnto the oxe and the asse, who haue the vse of Gods creatures, and are filled with them, ea­ting and drinking and taking their case, yet neuer lift vp their mindes vnto him, that sends them to that end, that thereby they might inquire after him, who is the author of them: But contenting themselues with thar profit and pleasure they haue in them, are so drowned and ouer­whelmed [Page 230] therewith, that whereas they should be guides to direct them more surely to the Lord, and glasses to them to see him more cleerely, they thereby are either turned out of the way, and go further from him, or make them vailes before their eyes looking onely vnto them, and not vnto the Lord that is in them. For wee shall see men (that are musing vpon their cattell, and vpon their ground the whole day) to be so earthly minded, that they will altogether sticke fast in them, and be as it were fette­red vnto them so, that they are not able to lift vp their mindes to any heauenly meditation from them, but like beasts are still groueling vpon the earth, and haue their mindes either wicked and prophane, or vaine and foo­lish. And such shall be their communication of them, ei­ther finding fault at the workes of the Lord, or scoffing at them, or fondly iangling about them, or after a meere worldly manner speaking of them, which plainly shew­eth how barren they are within of any profit they reape by them. And if it be not so, what is the meaning of these and such like speeches, that are so rife in the mouthes of men? Here is a deare yeare, it is an hard winter, this is a sore frost, here is a great drought, this raine is like to make a floud, &c. (because I will not so much as name the ir­religious speeches of the Atheists) which when they haue vnaduisedly cast forth, then they can say no more. Whereas they should in these things see the iudgements of God against sinne, that they might bee drawne to re­pentance: euen as in the rest of his dealings, they should behold his mercies, that they might bee encouraged to serue him: and so speake of them, that they might make these things knowne vnto others.

The meditati­on of Gods workes, will teach vs to pro­fit by al things and in all e­states.Therefore if men will needes ouerlooke their grounds vpon the Lords daye (as sometimes they must) and bee dealing with their cattell, & talking about them, let their cogitation and speeches tend to this ende, and then in so dooing they may sanctifie a part of the daye, otherwise [Page 231] 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 [Page 232] 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 [Page 233] 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 hath been declared before, that wee must rest in our mindes from the studie and care of worldly things, so the end of it is, that they might be me­ditating, and occupied about Gods seruice, as M. Caluine setteth it out at large.Caluin vpon Deut. 5 ser 3 [...]. Let vs know (saith he) that it is not sufficient, that we come to the Sermon on the Sunday to re­ceiue some good doctrine, and to call vpon the name of God, but we must digest those things, and that by this meanes we be so formed and fashioned to the thing, that all the rest of the weeke cost vs nothing to aspyre to our good, and that wee neede but call to our minde, that which we shall haue learned before, at good leasure, when our mindes were (as it were) vnwrapped from al those things which hinder vs to recount the worde, and workes of God. And a little before: Although God nourish vs euery day, yet notwithstanding we meditate not sufficiently on his goodnes, to magnifie him for it: True it is that this should be but a poore thing, if we should consider of the benefites of God, but on the Sundaye; but on the other dayes, because we are occupied ouermuch about our worldly affayres, we are not so giuen to God, as on that day, which is altogether dedicated vnto this. The Sunday therefore ought to serue vs, for a tower to mounte on high to view the workes of God from a farre, when we are neither hindered nor oc­cupyed with any thing, but that we may applie all our senses and our whole vnderstanding to reknowledge the gracious giftes and benefits, which he hath bestowed on vs: And when we shall haue practised this on the Sunday, namely shall haue deepely considered of the workes of God, it is certaine that all the rest of our time should bee giuen hereunto, and that this meditation shall so fashion and polish vs, that all the rest of the weeke, we shall be ledde to thanke our God, when so before hand wee shall haue premeditated on his workes to make our profite therein.

But I cannot forget, and passe ouer with silence that part of Gods seruice, which though it be most excellent in it owne nature, acceptable vnto God,There ought to be singing of Psalmes in the Church, and in mens houses. and comforta­ble to our selues, yet it is finally regarded euery where, and that is the singing of the Psalmes. Of which I rather speake in this place then in the former, because though I know there ought to be singing in the Church, and that it is one piece of Gods publike worship, and the disci­pline of our Church is such (through Gods mercy) that the Psalmes are sung in many places, after a plaine, di­stinct, and profitable manner, and may be euery where if men will, yet men content themselues with that, and are not mindfull to sing at home by themselues alone, or with the rest of their houshoulde: but contenting themselues that this is receiued in the Church, haue no care to bring it into their houses; but as though to sing Psalmes were proper vnto the Church, doe neglecte this duetie euery where else. Therefore wee shall see howe this exercise is commended vnto vs in the scripture, as well as any other, that we haue heard of before.

And if we looke into the booke of Psalmes, we shall finde not onely a great many which doe generally con­cerne the estate of the whole Church, and therefore are most fit to bee sung in the common assemblies: but also a great number which doe most fitly agree with the pri­uate condition of the seuerall members of the Church,To this end is there such va­rietie of Psalmes agree­ing with all times, and all mens estates. and that in many things, so that there is no man which can be at any time in such a case, but hee shall see it most liuely set foorth in some one Psalme or other, euen as though it were made for him to sing at that very time, which it may be, agrees not so well with others, no nor with himselfe at any other time; which no doubt are left vnto vs by the spirite of God, that wee might sing to him as well priuately as publikely. For this cause also there is such great varietie of Psalmes, in such diuers arguments, that whether we will giue thanks for some great deliue­rance, [Page 236] or for the forgiuenes of our sinnes, or for the resto­ring of vs to health, or for the graces of Gods spirite re­ceiued, for the hope of our resurrection vnto immortall life, for the blessing of God vpon our wiues, children, goods, &c. We may find some song to sing: that so all excuse might iustly be taken away from them, that haue no care of this holy duetie. And if men will graunt that such Psalmes as doe touch the condition of the Church, gene­rally are left in writing, that they might bee sung in the Church openly, howe can they deny, but the like reason bindeth men priuately to sing those Psalmes which do con­cerne mens priuate estate at seuerall times, vnlesse they will say that they onely are vnprofitable or superfluous, and commended to the posteritie without cause? which once to imagine is so great a sinne as it is, not onely be­cause of the contempt vnto Gods word, which it carrieth with it; but also because it is so contrary vnto the iudge­ment of the Church euery where, which doth acknow­ledge the vnspeakable mercy of God vnto it selfe, as in all the other scripture which he hath left vnto it, so espe­cially in the booke of the Psalmes, and in euery parte of it: and it doth confesse with all thankfulnesse, that there is not one Psalme, the instruction and comforts of which it could well want: nay it doth confesse, that the Lord as hee doth continually giue them many causes to prayse him priuately, so hee hath left them sundry formes to doe it.

And if the priuate singing of Psalmes were not so neces­sary a dutie of Christians as it is, to what end serueth that earnest exhortation of the Apostle to the Colossians? Let the worde of Christ dwell in you plenteously in all wisedome, Colos. 3.16. teaching and admonishing one another in Psalmes, and hymnes, and spirituall songes, singing with a grace in your hearts to the Lord. Where he teacheth the whole Church howe they should behaue themselues in their priuate meetings,What estate and condition of ours is most fit for the singing of Psalmes. that they should not bee prophane after the [Page 237] manner of this worlde, but tending to the edifiyng one of another, in so much that their very mirth should bee profitable to themselues and others. And whereas the wicked cannot be merry, vnlesse they fall into beastlines, and all kinde of wickednes, at least wise foolishnes and iesting, hee telleth them that they must reioyce in the Lord, and be merry and glad in him: and therefore, wher­as the vngodly haue a number of vaine, friuolous, and lewd songs, they should sing spirituall songs, whereof there are so many kinds, as appeareth by the diuers words hee vseth in this place. Whereunto agreeth that which hee write [...]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 [Page 238] 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 amōg 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 [Page 239] 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 thē 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 [Page 240] 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 great cause of humiliation for not stir­ring vp our selues (by singing Psalmes) vnto that spiri­tuall mirth, whereby we might haue been more cheere­fully occupied in Gods seruice, and comfortably to our owne soules. And let vs not hereafter continue to pro­uoke the Lord, and bereaue our selues of much comfort by neglecting to sing.

But when I so earnestly request this vpon the Sabbath, my meaning is not to exclude it from other dayes, no more then priuat prayer, reading, &c. and the former places of scripture haue proued the contrarie, but my purpose is to shew, that if at any other time it is to bee practised, then especially vpon the Lords day. And true­lie I am so much the longer in this thing, & would faine be as importunate in it, as I might, because, as I knowe it [Page 241] to bee a thing of great moment,The singing of Psalmes is greatly decaied in all places, and amongst al sorts of men. so I haue obserued it to be greatly neglected in our time, aboue that which had wont to bee at the first restoring of the Gospell, and is like to bee lesse regarded in time to come. For besides that there bee too many which are of great yeares, that neuer sung Psalme in their liues, neither can do, nor haue any care to learne, though they can sing some other vain songs very perfectly; and though they cannot reade themselues, nor any of theirs, yet will haue many Ballades set vp in their houses, that so they might learne them, as they shall haue occasion: but as for the booke of Psalmes, it commeth not once into their thought to make proui­sion for it. Besides these men, I say, of whom it is a la­mentable thing to thinke, we may finde that the neglect of this duetie, hath ouer spread it selfe farre and neere: for euen amongst them, which are giuen most to sing, this is the least thing that they doe: and indeed many of the common Singing men are so vngodly, that it were bet­ter for them to haue their mouthes stopped, then once to open them to pollute such holy and sacred songs. And as for others, though they haue al varietie of Musick both vpon Instruments and with the voyce, and that euery day, yet many of them very seldome, or scarsely once a yeare doe heare a Psalme, sauing in the Church.

I doe not finde fault with this kinde of Musicke, but doe esteeme of it, as I ought, euen of the most exquisite that may be. I confesse it to be the especiall gift of God in any. I knowe it very well to bee commended in the scripture, and that it hath had wonderfull effects in time past, as in Saul and Elizeus, 1. Sam. 16.23. 2. King. 3.15. and that men might stil haue great commoditie by it, if it were rightly vsed: only this I complaine of with griefe, that the best Musicke is not cared for, and that the singing of other things, hath cleane shut out in a great many of places the singing of Psalmes.

And that you might vnderstand the complaint to be iust, you must not onely looke into the houses of great [Page 242] personages, where this musick hath ioystled out the sing­ing of Psalmes, or rather kept it from euer entring in, but also in the shops of Artificers, and cottages of poore hus­bandmen, where you shall sooner see one of these newe Ballades, which are made only to keepe them occupied, that otherwise knowe not what to doe, then any of the Psalmes, and may perceiue them to bee cunninger in singing the one, then the other. And indeed I know not how it commeth to passe, (but you may obserue it) that the singing of ballades is very lately renewed, and com­meth on a fresh againe, so that in euery Faire and Mar­ket almost you shall haue one or two singing and selling of ballades, & they are brought vp a pace, which though it may seeme to bee a small thing at the first, yet I am greatly afrayd of it. For as when the light of the Gospell came first in, the singing of ballades (that was rife in Po­perie) began to cease, and in time was cleane banished away in many places: so now the sudden renewing of them, and hastie receiuing of them euery where, maketh me to suspect, least they should driue away the singing of Psalmes againe, seeing they can so hardly stand together: of which I am so much the more iealous, because I see that in other places also where these be not receiued in,What is the cause why singing of Psalmes is so decayed. yet the singing of Psalmes is greatly left, ouer that it had wont to be.

But if we would search out the cause of this euil disease in our selues and others, that so it might bee cured, wee shall easily finde it in those places of scripture, where this duetie hath been commended vnto vs before. For the Apostle sayth to the Ephesians:Ephes. 5.18. Be not drunke with wine, wherein is excesse, but be filled with the spirit. 19. Spea­king one vnto another in Psalmes and hymnes, and spiritu­all songs, singing and making melodie to the Lord in your hearts. Coloss. 3.16. And to the Colossians: Let the worde of Christ dwell in you plentiously in all wisedome, teaching and admo­nishing one another in Psalmes and hymnes, and spirituall [Page 243] songs, singing with a grace vnto the Lord in your hearts. In which places he first of all forewarneth vs (vnder one kinde) that we bee not ouerfilled with the pleasures of this world, but vse them as though wee were readie to leaue them: otherwise wee being wholly giuen to our bellies, and to our backes, shall haue pleasure in nothing but such as will serue them, & al heauenly mirth shalbe sorrow vnto vs, as to be called to the word and prayer it shall be a vexation vnto vs, and then shall we bee most merrie, when we are furthest off from God, and then (he sayth) our mirth shall be excessiue, and beastly. Second­ly, he would haue the word of Christ dwel in them plen­tiously, that being perswaded of Gods fauour, their harts might not bee vainly merrie, but thereby moued to sing vnto him.

Lastly, that they should bee filled with the spirit, that should prepare them to spirituall songs, for in our flesh dwelleth no good: for as the flesh hath no taste of spiri­tuall things, so the spirit hath no taste of carnall things: and therefore being filled with the spirit, it will stirre vs vp to all spirituall exercises. Therefore it is no maruell that men are so barren in this thing, seeing that they are so drowned with the pleasures of this life, that they haue no pleasure but in them, and being too ful of them, there is no roome in their hearts for the word of God, and for his spirit (of which they are emptie) and therefore can take no delight in the exercises of the word, and of the spirit. So then howsoeuer the neglect of this duetie may seeme small in our eyes, yet it must needs be great, when it bewrayeth that we are voyd of Gods word, and 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, [Page 244] 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 [Page 245] 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 [Page 246] 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 to bee regarded vpon the Lords day, ap­peareth [Page 247] 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 seruāts & 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 [Page 248] 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, [Page 249] 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 ye [...]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 [Page 250] 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 worke altogether impertinent to that daye, he doth iustifie it, and sheweth that it is most proper vn­to it, because it is the day of shewing mercy: and therefore if men do, nay ought to loose the oxe to the water, much more might he loose the daughter of God from her in­firmitie of soule and bodie. And hee doth not so much dispute, what he might do, as shew what euery one ought to doe: For if it were a breach of the Sabbath to neglect any duty to the other creatures, then much more to with­draw our hand from our brethren, when they doe stande in neede of our helpe.

And in the Chapter immediatlie following when hee had healed a man of the dropsie vpon the Sabbath daye, he proueth the lawfulnes of the fact, by the like reason. It came to passe that when Iesus was entered into the house of one of the chiefe Pharisies vpon the Sabbath day to eate bread, Luke 14.1. they watched him: 2. And behold there was a cer­taine man before him, which had the dropsie. 3. Then Iesus answering spake vnto the expounders of the law and Phari­sies, saying, is it lawfull to heale vppon the Sabbath daye? 4. And they held their peace. Then he tooke him and healed him, and let him goe. 5. And answered them saying, which of you shall haue an oxe or an asse fallen into a pitte, and will not straight way pull him out on the Sabbath daye? 6. And they could not answer him againe to these things. But the time would not serue to stand vpon all the places, which shew that this is a peculiar work of the Sabbath, to helpe the helpelesse, to strengthen the weake, & succour them [Page 251] that are in necessitie, thereby to shew that wee are well perswaded of the loue of our heauenly father, when wee are so readie to shew our loue to the rest of his children our brethren.

I will therefore conclude with that which is set downe by Mathew. That Iesus went into a synagogue. 10.Matth. 12.10. And beholde there was a man, which had his hand dryed vp, and they asked him saying: Is it lawful to heale vpon the Sabbath day? That they might accuse him. 11. And he answered them and sayd, what man shall there be among you, that shall haue a sheepe, and if it fall on the Sabbath daye into a pitte, 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 wel on the Sabbath day. 13. Then said he to the man: stretch forth thy hand: and hee stretched it forth, and it was made whole as the other. In all which places we may note that it is alwaies precisely noted, that Christ Iesus did all these mercifull deeds vpon the Sabbath, thereby to declare how parte of sanctifying the day, consisteth in them, and also how the men of this worlde did finde faulte with them, which sheweth how farre they are from dooing any such things themselues: and that the Lord Christ doth replie vpon them with such reasons, as generally concerne all men, to the ende that they might knowe, that they were not things properlie belonging to himselfe, but general­ly to be followed of all men.

Vnto this may bee referred the making of peace be­tweene man and man; especiallie that wee should seeke peace our selues, and take it when it is offered. Where­unto it seemeth the lawes of the Emperours had respect, when they commande not onlie that the courtes should be shut vp, but also, Respirent à controuersijs litigantes. Le. finali. C. de ferijs. Let the parties leaue of all controuersies, and haue a time of peace: Ad sese simul veniant. Let them come one to ano­ther, let them be sorrie and repent one to another; let them make peace and agreement, and speake of compounding the [Page 252] matter among themselues. And in thus doing, they should shew great pitie to others, and to themselues, whereas otherwise by endlesse suites they many times most cru­elly begger one another. Therefore in fewe wordes this is the thing that we haue to remember in this place, that we ought to be ready to helpe all that bee in need, accor­ding to our habilitie, and their necessitie, and by our pre­sence and other helpes, to bee as comfortable to them as may bee, inlarging the bowels of compassion towards them, and putting the same affection vpon vs, which is in them, euen for the Lordes sake, who hath shewed mercie vnto vs, and whose creatures they be, and so make it the Lord his work. Which that we might do so much the ra­ther,We ought to visite them that be in miserie. it is profitable for vs to goe vnto them, which cannot come to vs, to looke vpon them, which cannot see vs, and to heare them speake, that many times crie & haue none to heare them, that the lamentable spectacle of their mi­serie might mooue our hard hearts to pittie them, and in pittie to helpe them so much the more willinglie, for though the things that wee heare may touch vs greatlie, yet nothing in comparison of that which wee see, (that is the sense of mouing especially:) in so much that though we may partlie gesse of our selues, what is the great ex­tremitie of others, and partlie vnderstand it, by the true reporte of them that haue seene it, and so bee moued to helpe: yet nothing so much as when wee haue been at them our selues, and seene the ruines of their houses, and the nakednes of their bodies, the hardnes of their lodg­ing, the thinnesse of their dyet, and hard fare, when wee haue beheld these with our eyes, and touched the colde i­rons of the prisoners, and marked the vneasie stockes that they are locked vnto, and the lothsome dungeons that they lye in, and haue been eyewitnesses of their extreame torments and grieuous diseases: then if our hearts be not as hard as flint, and if wee haue not put off all brotherlie kindnes, and forgotten that we be men, our bowels may [Page 253] begin to yearne vpon them: and that which was in vs but a sparckle of loue before, shal breake out into a great flame, the heate whereof shall comfort them, and that one droppe of compassion which was before in vs, shall multiplie it selfe into a great riuer, the streame whereof shall refresh the heauie heart and dryed soule of our brother.

M. Bucer speaking of the works of this day, amongst other saith, Visitare infirmos, to visite the sicke. Bucer. in Matth. 12.11. For as beg­gers when they would haue men to pitie them, lay open their sores, because that though things be neuer so great in themselues, yet til they bee seen we wil hardly beleeue them (& therefore we doe the poore wrong manie times in iudging their estate to bee better then it is) so therby is shewed what is the nature of all, that if we will shew mercy to others so cheerefullie as we should, we must vi­site them in their necessitie, and not turne our eyes away from beholding their neede. And againe, that if the behol­ding of our bretheren, their need doth not moue vs to pi­tie them; then are we too hard harted in deed, & there is no hope that euer we should pitie thē sufficiently. This is that which our Sauiour Iesus Christ noteth in the gospell after S. Luke, of a certaine man that went down from Ieru­salem to Iericho, and fell among theeues, Luk. 10.30. who robbed him of his rayment, and wounded him and departed leauing him halfe dead: & by chance there came downe a certaine pri [...]st that same waie, and when hee saw him, he passed by on the o­ther side, and likewise a Leuit, when he was come nere to the place, went and looked on him, and passed by on the other side. In which they are both cōdemned of the want of al hu­manitie, that cōming neere to him, and seeing him in this miserie, yet hardened their hearts against so woful a sight, and were not moued with so dol [...]full a crie. But of the third, it is sayd (which was a Samaritane) that as hee iour­neyed, he came neere vnto him, and when he saw him, he had compassion on him, and went to him, & bound vp his wounds, [Page 254] and powred in wine and oyle, and put him on his owne beast, and brought him to an Inne, & made prouision for him, &c.

By which practise of his, as it is most manifest, how truelie it is sayd of him, that hee had compassion on him in deed, so the occasion of it is noted, that hee came neere to him, and saw him in this miserie, which no doubt did a great deale more affect him, then if it had been most liuely described vnto him by others. Hereupon the libe­ralitie of men many times is so colde as it is, for that they beholding nothing but plentie in themselues, and abun­dance in their friends, know not the hungry meales that their brethren make with bread and water, and not e­nough of that, & heare not the pitifull cries of the poore children pinched with colde and hunger, vpon whome their fathers and mothers cannot looke many times with drye cheekes; which if they would endeuour to finde out by going from house to house, and so acquainte themselues with their estate, vpon the Lords daye, and doe it as one of his workes: then their owne eyes might moue them to bestowe some of that, which hath not seene light ma­ny yeares before the iust and cancer of which shall wit­nesse against them; or to bring out that corne; which they haue kept till it be past mans meate; or to spare but the o­uerplus of that which might bee, from their hawkes and dogs, for the relieuing of the distressed mēbers of Christ Iesus,Matth. 25.40. who would account that whatsoeuer they did to one of the least of his brethren, they did it to himselfe.

For this is that which I haue heard some men say, when they haue come from such houses, that they would not haue thought that they had beene in halfe that pouertie, vnlesse they had seene it with their eyes. Therefore euen as it is said of the wisdome of Solomon, which was so great, as it was, and the fame was iustly spread farre and neere, So that the Queene of Saba came among others, 2. Chron. 10.5. to make triall of it, which when she had done, and had seene, & heard all things, she was greatly astonyed, and said vnto the King, it [Page 255] was a true word; which I heard in mine owne land, of thy say­ings, and of thy wisdome, howbeit I beleeued not this report, till I came, & had seene it with my eyes, but loe the one halfe was not tolde, for thou hast more wisdome, and prosperitie, then I haue heard by reporte, &c. Euen so may it be said of the cōdition of our brethrē, that though we heare much, yet we shall not know the tenth part of their pouertie, ex­cept wee will goe and see it, and therefore cannot bee so moued to pittie them, as the Lord would haue vs.

Therefore whereas we vse to make many idle walkes and vnnecessarie wandrings, we cannot tell whither, vp­on the Lords daye, let vs hereafter goe, and see the thing which might moue vs to doe that which otherwise wee should forget: to see (I meane) the wants of such as wee may and ought to supply according to our hability. And let vs do it so much the rather, because otherwise though we do helpe them, yet we cannot do it so cherefully from our hearts, & with that feeling of their miserie, which the Lord will accept.Gen. 23.2.3. For euen as Abraham (when he would prouoke himselfe to so great an humiliation, as such a chastisement did require) hee wept in the sight of the dead corpes, that the beholding of it might moue him the ra­ther: so if we would looke into the necessitie of our bre­thren, and set it before our eyes, wee should bee more plentifull in well doing, then we are, and bee more readie to weepe with them that weepe, Rom. 12 15.16. and to be like minded one to­wards another.

And if the Lords day bee a daye of receiuing mercy from God, and shewing it againe to all his creatures,We ought especially to do the spirituall works of mer­cie to mens soules. euen to the oxe and to the asse, much more then vnto man, who is most like vnto GOD, and neerest to our selues; and if in all outward things we ought to minister vnto him, then much more in spirituall and heauenly: wherein is shewed so much the more mercy, by howe much the soule is more excellent then the bodie: the wants of the one more generall then the other, and more [Page 256] dangerous, yet lesse felt, and lesse sought to be supplyed. For many that haue great aboūdance of outward things, yet their soules are in great miserie; and their bodies are well fed, but their soules are almost famished, wanting both knoweledge and comfort, and yet they doe not pi­tie themselues. Now then if it bee pitie (as it is) to raise vp the asse that is fallen vnder his burden, to lift out the oxe that is fallen into the ditch, then much more to raise vp men that are fallen into sinne, and to pull them out of the mire of despaire (in which they sticke) by the sweete promises of the Gospell, as it were reaching out vnto them our hands: if to pul a man out of the fire; then much more to pull him out of hell fire: if to feede the hungrie, to cloth the naked; then most of all, to feede their soules with the liuely knowledge of Gods word, and to couer their nakednes, with the righteousnes of Christ Iesus by faith: If to make peace betweene men and men; then much more to reconcile them vnto God. Then we must needs confesse that it is the Lords work, which he requi­reth of euery one vpon his holy daye, namely, that (be­sides the helping of them in their outwarde estate) they minister vnto them that want of their heauenly riches, as God hath blessed them aboue others: euen to teach 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 thē 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 [Page 257] 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, [Page 258] 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 co [...]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 prese [...]t necessitie of any creature did require: now wee doe fur [...]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 [Page 259] 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 thē 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 [Page 261] 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 [Page 262] 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, [Page 263] 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 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 [Page 264] 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 [Page 265] 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 [Page 266] 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 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 shalbe 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 [Page 267] 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 [Page 268] 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 h [...]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 maid­seruants, 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, [Page 269] 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 exhorting and encouraging one ano­ther thereunto.) Euen as the Prophet Esay also foretel­leth, that this shall bee the zeale of Gods people in the time of the Gospell, that they shall goe together to serue God, and therefore call vpon one another for the same purpose, saying, It shall be in the last daies, Esay 2.2.3. that the moun­taine of the house of the Lord shall bee prepared in the top of the mountaines, & shall be exalted aboue the hils, & al nati­ons shall flow vnto it, & many people shall go and say, Come, and let vs goe vp to the mountaine of the Lorde, to the house of the God of Iacob.

And truely this want of zeale in vs to Gods worship, [Page 270] and loue to the saluation of our brethren, (bewraying it selfe in the neglect of this duetie to call vpon one ano­ther) is the cause of this slownes. For the man he going first out of the doores, sayth to his wife, make hast, and come as soone as you can: shee comming at her leasure giues the same charge to her seruants, dispatch, and tar­ry not long behind; but here is no saying, Come let vs go, let vs goe together, and if it be once sayd it is not pursued, that it might be performed. In going to a market, and to a feast, what earnest calling vpon will there bee of one a­nother, and it would seeme strange to beholde the hous­hold goe deuided, and it were a thing that would much bee marked, and euery one that knewe vs, and whither we were going, it shuld be the first question they would aske vs: How chanceth this that you come alone? where is your husband, your wife, or your children? why come you not together? So no doubt the dispersed and broken comming of housholds to the Church, is a thing greatly obserued of the Lorde God, and of his Angels which are present at their assemblies, 1. Cor. 11.10. and it is that which grieueth the rest of the Church, and as soone as they see one come in alone, they are ready with griefe, to aske where are the rest? what meaneth this partie to come alone?

Therefore let all gouernours bee perswaded that it is their bounden duetie thus to looke to their families, and to be sure that they sanctifie the day as well as thēselues, and therefore that they not onely thus bring them to the publike ministerie, but also looke vnto them, that they spend the rest of the day in all holy exercises, so much as may be: examining them in that which they haue heard, and causing them to conferre about it themselues, and to appoint some to reade the scripture vnto them, and al of them to sing Psalmes, and generally whatsoeuer you haue seene before, you ought to doe your selues, to call vpon them for the same, and to take such order, that you be sure they doe it. And let them be sorie that they haue [Page 271] neglected this dutie so long heretofore, and therby haue charged so many sinnes of their houshould vpon them­selues: and nowe at the last in Gods holy feare let them begin to put this in practise, least they doe further pro­uoke the most patient Lord to their endlesse destruction. And though it be a thing so rare in the world as it is, and men altogether so vnacquainted with it as they bee, nay so lothsome and tedious to flesh and bloud, that they are affraide once to begin with it: yet let the bare comman­dement of God preuaile more with vs to take in hande, and to continue in it, then that all that can bee saide or thought against it, should way with vs, either to keepe vs from it at the first, or afterwardes cause vs to giue it ouer.

And that all men might doe it so much the rather,The want of this care in housholds is the cause of much wicked­nes, rebellion, and disorder in their fami­lies. let them bee assured that the want of this especially is the cause of so many wicked and rebellious children, vn­trustie and disobedient seruants, nay vnfaithfull and vn­kind wiues euery where, euē for that their husbands, their fathers, and their maisters do not call vpon them to serue God, and see them sanctifie the Sabbath. It is a common and iust complaint in all places, in the mouth of euerie man, that seruants and children will not bee ruled, that they cannot tell where to find a good seruant, they know not whom to trust, but they see not the greatest cause of it to bee in themselues, and so goe not about to remedy it: for whiles they labour not to make their children the sonnes and daughters of God by adoption, and to bring their seruants within the houshould of God, that they might be his seruants by grace, and to make their wiues the chast spouses of Iesus Christ, and so all of them to serue him, the Lord iustly punisheth them, that they are disobedient vnto them. For how can they doe duties vn­to men, if they haue not learned to doe duties vnto God, and so of conscience for Gods sake to doe dueties vnto men? nay must not the Lord needes punish them with [Page 272] disobedience against themselues, that by their owne ex­perience they might know how grieuous the neglect of his seruice is vnto himself, when he iustly measureth out vnto them with the same measure, that they haue mette vnto him before?

Obiection. And whereas men are readie to imagine, and I know it is that which many do obiect against this, that to deale so straitelie with their household, were the next way to ridde themselues of all good seruants, and that then they might soone be master and man themselues. They must againe on the contrarie vnderstand, Answer. that it is a great wic­kednes in them, once to thinke that the Lord should re­quire that of them, which would necessarilie driue them to such inconueniences: nay rather they must bee assu­redlie perswaded,1. Tim. 4.8. that godlines hath the promises of this life, as well as of the life to come, & if we first seeke the king­dome of God and his righteousnes in our selues and others, Matth. 6.33. that all needefull things should be cast vnto vs: Euen as it is said of Abraham, Gen. 18.19. I know that he will commaund his sonnes and his household after him, that they keepe the waye of the Lord to doe righteousnes and iudgement, that the Lord may bring vpon Abraham, that he hath spoken vnto him. So that thus to doe is the very high way not to keep vs from, but to bring vs vnto the performance of al the promises, if we giue credit vnto him; who, as he only maketh them in the beginning of mere mercie, so must onely accomplish thē in the end, by his constant veritie and truth. I confesse in deede, if he be an ill seruant, this is the readiest way to bee rid of him, whose roome is better thē his cōpanie: For he thinketh himself to be in a prison, nay in hel al the while, but in the end he shall perceiue, that he is gone from the way to heauen vnto hell, if the Lord bee not more merci­full vnto him: and why should we be loath to depart from the seruice of them, that haue no care to serue God? Or can we looke that they should do any faithful seruice vn­to vs, that are so vnfaithfull in the seruice of God?

But as concerning the rest, if any bee religious, this is the best meane to retaine them, if they bee but indiffe­rent, this may winne them, if they bee falling away,To haue such good orders in our houses, is not the next way to driue away our ser­uants from vs. this may recouer them: for what shall wee thinke of all the godly fathers in times past? That when they vowed dili­gently to looke to their households, that they should serue God with them, and did constantly performe it, that then they had no seruants at al? Was so great a man as Iehoshua without seruants, when he promised before so many witnesses, that he and his house would serue the Lord? Was Dauid left alone and constrained to doe all himselfe, when as being a mightie King, he bound him­self vnto it by that song which he made for the same pur­pose, wherein he sayth:Psal. 101.6.7. Mine eyes shall be vnto the faith­full of the land, that they may dwel with me, he that walketh in a perfect way, he shall serue me: there shall no deceitfull person dwell in mine house, he that telleth lyes shall not re­maine in my sight? Had not Abraham a great houshold, when he was able of the sudden to carrie foorth with him of them that were borne and brought vp in his house three hundred and eighteene men in armour, Gen. 14.14. to rescue his brother Lot? of whom notwithstanding it is sayd,Chap. 18.19. that he would teach his household the way of the Lord: as it appea­reth he did indeede, when by his onely perswasion at the word of God,Chap. 17.23. all the males were contented to be circumci­sed, and to receiue that sacrament vnknowne before, and painfull, and also ignominious to the flesh, if they had looked onely to the outward signe. And must not that worthie Captaine of an hundred Italian souldiers needs haue a greater familie, then many of these that cauill at this doctrine, of whom the spirit of trueth reporteth,Acts. 10.2. that he feared God and all his houshold?

Obiection. What shall we thinke of all these men? Shall we igno­rantly presume to the further deceiuing of our selues, & hardning of vs in this sinne, that the times were then bet­ter, good seruants were more plentifull? Answer. Or must we not [Page 274] needes confesse, as the trueth is indeede, that these men vsed more meanes to make their seruants the seruants of God, then men doe now adayes, and that so the blessing of God was greater vpon them? And is it not set downe in writing for our learning, to shew vs what is that which we might looke for at Gods hands, if wee would walke in the same way that they did, seeing there is no re­spect of persons, times or places with him? But this much concerning this matter may be sufficient, in which I haue been vnwillingly carried further then I was pur­posed at the first (though now I do not repent me of it) because the waightines of the matter is such, that I doe not what might haue been well spared and with silence passed ouer.

Now that all households might be thus prepared vn­to, and furthered in the true sanctifying of the Sabbath, it behoueth all Kings,Princes ought to make lawes for the sancti­fying of the Sabbath, and all inferiour M [...]gistrates see the same dili­gently put in execution. Princes and Rulers, that professe the true religion, to inact such lawes, and to see them di­ligently executed, whereby the honour of God in hal­lowing these dayes might bee maintained. And looke how straightly euery householder is bound to keepe all his familie in the obedience of this Commandement, so seuerely will it be required at their hands, if al their peo­ple and subiects throughout the whole land, or any of them doe faile in it, through any default of theirs. And the Lord will require it of them so much the more se­uerely, by how much they haue more power to bring e­uery thing to passe within their dominion, then a priuat man hath in his household, and the offence that is pub­like is greater, then that which is priuat. And that this is their very duetie indeede, appeareth first by the words of the Commaundement, where he speaketh generally of them that be within the gates, namely, either of the house or of the citie, which because it is the furthest part of those places, therefore by them (as vnder one kinde) hee comprehendeth all the parts of any their iurisdiction, e­uen [Page 275] the furthest: and though it bee spoken by name but of one part of this commandement, and that of the least, (which is to rest from labour) yet it must needes be vn­derstoode of the other parte, which is the greatest, and whereunto the other is but referred, as it hath been of­tentimes alreadie sayd in this treatise. For if to abstaine from worke be a thing of such moment before the Lord vpon his Sabbath and day of rest, that he will haue go­uernours restraine their subiects from it, then to sanctifie his holie day, and to bestowe it vpon his seruice, must needes much more bee a thing of that importance with him, that he would haue all rulers compell their subiects vnto it. Therfore looke how many reasons and examples haue been before alleadged, to proue that they ought to stay men from working vpon that day, so many are there to induce them, to inioyne all to keepe holie the day, for which end especially they command the rest, and with­out which, it is meerely ciuill and not religious.

And for this cause did the Lord command his people Israel,Deut. 27.3. to write his lawe vpon the pillars in the borders of their land, both that the people might bee kept in the knowledge and obedience of it,Ecclesiast. hist. Cent. 1. lib. 2. cap 4. and that the Magistrates might euery where see the execution of it, and knowe that it is their duetie to see it practised in all parts of their dominion, euen to the very borders of them. And if the Magistrate be truely called (as he is indeede) the keeper of the tables of Gods law, that is, one set vp in his roome, furnished with his authoritie and power, to that end, that he might see the whole law of God, euen the first and se­cond table, and euery Commandement in them, put in execution; then it must needes appertaine vnto him to prouide, that the Sabbath bee hallowed, wherein consi­steth the obseruation of all the other Commandements in the first table. A practise whereof we haue in the daies of Ioash King of Iudah, in the very first entrance of his raigne, whom when Iehoiadah the hye Priest, had by the [Page 276] consent of the Rulers annoynted King,2. King. 11.17. he made a 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 [Page 277] 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 [Page 278] 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 [Page 279] 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 are not pra­ctised which the law requireth for the helping of it for­ward thither, neither are all things done which might be by lawe, for the true sanctifiyng of the Sabbath euerie where: whether we respect those things that might pro­cure a learned ministerie in time, or compell them to preach oftener that can doe it, or make the people come to it more diligently, and profite by it more effectuallie then they doe, which whiles it be more carefully labou­red after, what hope can there be that they should be any more committed vnto vs, when we are so vnfaithfull in this that we haue? For as they preposterously labour to reforme the Church, that haue no care to reforme them­selues, and vndiscreetly complaining of some disorders there, doe not practise better orders in their houses vpon themselues and theirs, do hinder it and keep them backe: so they that labour for more meanes to sanctifie the Sab­bath, and are carelesse in practising those that they haue, doe stay such good blessings as God might otherwise bestow vpon his Church this way.

Therefore we may conclude that all gouernors in the common wealth must in their seuerall places endeuour by all meanes that GOD hath giuen them,The great good that re­doundes to the common wealth therby. that all the subiects of the land doe ordinarily sanctifie the Sabbath as well as themselues: and that it be not vnhallowed of [Page 280] them, either for want of good lawes in that behalfe, or the due executing of them, which that they might the rather doe, besides the precise commandement of God, binding them thereunto, and the examples of godly ru­lers in times past, perswading them likewise that they may in their godly wisedomes consider, that then are they most like to bee true subiects vnto them, when they do first giue themselues in true subiection vnto the Lord, and then are they most readie to withdrawe their obe­dience from their superiours, when they haue with­drawen their hearts from God before by a false religion: He that will honor the king, must feare God: And as our Sa­uiour Christ teacheth,Prou. 24.21. Math. 22.39. The second commaundement is like the first: that is, the obedience of the second table flow­eth out of the obedience to the first, in so much that they are most like of conscience to serue their prince, that of conscience doe serue God, and none so readie to rebell agaist them (if oportunitie doe serue) as those that haue rebelled, and hardened their hearts against Gods worde before. For proofe of which if wee will but take a short view of all the treacheries and treasons intended against her maiesties most royall person, since the beginning of her most happy raigne, (whom God of his goodnes pre­serue vnto the full course of nature, or rather beyond it) we shall finde that they haue beene in those, who were either of a false religion (and therefore being enemies to God, must needs be enemies to his annoynted) or else of no religion at all, & so made no difference of persons, but onely sought themselues. And besides that all tumults and commotions for the most part haue beene first broa­ched in those quarters of the land, where for want of the preaching of the word, they were ignorant of their due­ties both to God and their Prince: and on the contrarie, that in those places of her dominion, her highnes hath alwaies found the people most truelie and true hearted, where the word hath been most syncerely preached, and [Page 281] in a godly life most purely receiued.

And it must needs be so: for besides that all dueties to our superiours done of conscience, spring of this, that we are persuaded by Gods word, that they are set ouer vs by God in his roome, and therefore for his sake and consci­ence to him, wee doe giue tribute, to whome tribute belon­geth; custome, to whom custome; feare, to whom feare; Rom. 13.7. ho­nour, to whom honour: And where is this wanting (which must needes bee where the worde is seldome or neuer taught) there euery misliking will mooue to withdrawe duetie: besides this I say which is much, the Lorde pro­miseth to honour them, that honour him, and threatneth to dishonour them, that dishonour him: 1. Sam. 3. and therefore when they honour him in their subiectes, by causing them to serue him, and keepe his Sabbath, hee will honour them with their obedience: so when they dishonour him in their people, by suffering them to neglect his seruice, and pollute his Sabbaths, then he dishonoreth them by their stubornnes and rebellion.

Thus we haue hitherto seene, that it is the duetie of all rulers, high and low, in the common wealth, and in pri­uate houses, to cause them that are vnder their gouerne­ment, not onely to rest vpon the Sabbath, but also and especially to bestowe the day of rest in Gods seruice; and that they must not bee indifferent in this, and leaue it to mens choyce, but be sure that it be done of them indeed, seeing God hath giuen them such authoritie ouer them to that ende, and therefore will require it at their handes. And this is the second and last part of this commaunde­ment,A conclusion with an appli­cation of all to our selues and others. teaching vs the true manner of keeping holy the day, in all the publike meanes of Gods worship, and pri­uate exercises of religion, which euery one of vs ought so to walke in, that thereby we might be the fitter to do all other dueties, especially to shew mercy vnto our bre­thren, as at all other times, so most of all vpon this very daye.

But if we consider how our selues and others haue pra­ctised all these parts of Gods seruice, publikely & priuat­ly, & what fruite hath come thereon, we shal find that ei­ther wee haue for the most part neglected them, or vsed them to no purpose, and so haue not attained vnto the principall end of the Sabbath, which is that whereby we might bee fashioned vnto the image of God, and begin that Sabbath here, that shall bee for euer continued in heauen. And here when I looke to the common course of men on this day, I may iustly complaine with the learned man master Musculus, Muscul. in prae­cept. 4. Non Christo, sed nostris delitijs feriamur: Men rest not to serue the Lord Iesus Christ, but their owne delights, in so much that there is no time more prophanely, and corruptly spent then the Lords day, which in name and shewe is dedicated to religon: but men by their deeds openly shewe without all controulment, that they doe consecrate them to the pleasures of the fleshe, euen to Bac­chus and Venus. August. in Psal. 91. So that as Augustine saide, Howe much better were it for men to plow vpon the Sabbath daie, then to dance? so we may say of these men, Howe much better were it for them (I meane lesse euill) to bee occupied about some worldly busines, then about these things, wherein they serue not Christ but Sathan? And yet I am affraide that herein many are fallen into that superstition of the Iewes, which that graue father, & singularly wel deseruing of al the Church of God,Beza in Can­tic. Solō. 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 [Page 283] 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 op [...] [...]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. conci [...]. pri. Thou hast receiued the Sabbath day of God to clense thy soule from sinne, and thou vpon that day dost most of all [...]ommit sinne. Whereupon it comes to passe that all the weeke following, they are so much the more wicked, b [...] 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 li [...]e, by mens abuse is turned into the sa­uour of death: a [...]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 dri [...]king the Lords cuppe,1. Cor. 11.29. they procure his iudgement against [...]hemselues: so this day of the Lords re­surrection, which is therefore the day of life vnto vs, is by their wickednes [...]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 n [...]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 [Page 284] 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 heauēly 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. [...]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. c [...]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 [Page 285] religiō 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 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 [Page 286] 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.