The Doctrine of the Sabbath, Book 1 (2 of 4)

The Doctrine of the Sabbath · Book 1 (2 of 4)

p. 38M. Fox. in Apoc. 1.10.Rev 1:10VntoUnto 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 vntounto vsus. 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.Matt 12:11For 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.John 16:13 & they did yeeld vntounto 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.Rev 1:10And 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 vponupon the authoritie of the Apostles institution. If indeed p. 39they had reſiſted it, (as they did many other things, that crept into the Church in their time) we would hauehave ſuſpected it, or rather vtterly refuſed it, but ſeeing they hauehave commended it vntounto vsus 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 vntounto vsus 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 vponupon Rhem. Test. Apoc. 1.10. Acts 1.2.Rev 1:10Acts 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 hauehave 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 vntounto vsus 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.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 vponupon 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, p. 40They 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 vntounto 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.Rev 1:10 I was rauiſhed in the ſpirite on the Lords day, by which as it is agreed vponupon of all ſides, that hee meaneth this very day which wee obſerue, ſo when he giueth it this name, writing vntounto 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 eueryevery 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 hauehave celebrated the Lords holy day. And Iustinus Martyr,Iustin. apol. 2. not long after him doth not onelyonly name the Lordes day, but ſheweth how it was obſerued then, euen as it is of vsus, when he ſaith, That they met in one place p. 41to 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 vntounto our time.

But leaſt it ſhuld ſeeme ſtrange vntounto vsus,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: 1For firſt of all the Miniſters were changed, and in ſtead of Prieſts and Leuites, there were giuen Apoſtles, Epheſ. 4.11.Eph 4:11Prophets, Euangelists, Pastors and Teachers. 2Secondarily, all the ſacrifices were changed, ſo that we doe not offer vp the dead bodies of Rams, Calues, goates and ſuch like, but we giuegive vp our ſelues a liuing ſacrifice, Rom. 12.1.Rom 12:1holy and acceptable vntounto God. 3Thirdly, the Sacraments were changed, for in ſtead of Circumciſion and the Paſſeouer, wee hauehave Baptiſme, and the Lords Supper. Why then might not the day be changed? nay,1. Cor. 10.1 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 (vponupon 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 onelyonly was morall, and therefore abideth ſtill. So ſaith Maſter Gualter, Gualt. in Mal. 3. Homil. 23.Mal 3The 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, vntounto 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.

p. 42Why 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 vponupon 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, vponupon ſpeciall groundes and moſt ſingular reaſons laide open to the Church, who ſeeing into them, and being perſwaded by thē, gaue their free conſent vntounto it. For ſeeing that our God and ſauiour Ieſus Chriſt, taking vponupon him the wonderfull worke of our Redemption, did finiſh and make an ende of it, vponupon 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 vsus, taking vponupon him all the puniſhment, that was due to vsus, euen to the ranſaking and confounding of all the partes of his ſoule and bodie:Luk. 22.41.44.Luke 22:41Luke 22:44 with droppes of water and blood trickling down from him, when hee kneeled vponupon 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.Matt 27:46 and put vnderunder 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.Acts 2:24 euen vponupon 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.Rom 8:21according as it is ſet downe in the Goſpell. When the first day of the weeke began to dawne, Math. 28 1.Matt 28:1Mary 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 vponupon it, and ſayd to the women, feare ye not, for I knowe p. 43that 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 vponupon 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 vntounto them by the accurſed death & ſhamefull ſufferings of Chriſt Ieſus vponupon the Croſſe, & by none other, and that all glorie, happines and life commeth vntounto 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 vntounto death, did afterwards (recouering himſelfe as it were, and gathering new ſtrength) like vntounto the moſt victorious lyon of the tribe of Iuda, did I ſay,Reuel. 5.5. Rom. 1.4.Rev 5:5Rom 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 vntounto the Church, by the reſurrection of the Lord vponupon 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 vponupon 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 p. 44brought 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 vsus 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 vsus. 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 vponupon 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 vponupon it Chriſt was borne, vponupon 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) VponUpon 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 p. 45which, 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.Ps 118:15 This is the day which the Lord hath made, let vsus be glad and reioyce in it: For this Pſalm principally pertaineth vntounto 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 vntounto vsus, 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: vponupon 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.Rom 8:21corruption 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 vponupon 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 p. 46Ieſus 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.Isa 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 vntounto Chriſts comming, they expreſſe it in theſe words, for euer, as they are willed to keepe the holie feaſt of the Paſſ…ouer vntounto the Lorde throughout their generations by an ordinance for euer: Exod. 12.12.Exod 12:12and ſo likewiſe the other ſacrament of Circumciſion is called by the Lord an euerlaſting couenant, Gen. 17.14.Gen 17:14becauſe 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 vponupon that God, which reſted himſelfe vponupon that day from the work of creation, and therefore ſanctified it: ſo we by keeping this ſeuenth day, doe witneſſe not onelyonly 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.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 p. 47of this change (ſayth Iunius) is the reſurrection of Chriſt, Iunij praelect. in Gen. 2.3.Gen 2:3and 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 eueryevery eight day after, vntounto his aſcenſion into heauen, did appeare vntounto his Diſciples, and come into their aſſemblie.

Like vntounto the which,This day muſt neuer be changed, but continue vntounto the ende of the world. becauſe nothing can euer fall out in the world, comparable vntounto it, in glorie and power, therefore this day muſt continue in his firſt honor of ſanctification vntounto 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 vntounto vsus, 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 vntounto vsus Chriſt crucified and raiſed vp againe, and it is worthilie commanded to bee kept as the Lords day, that wee might giuegive thankes vntounto thee, O Lord Chriſt, for all theſe benefites: for (ſay they) there is that grace bestowed vponupon vsus 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 vponupon 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 vntounto men, to moue them to enter into this conſultation, therefore the day muſt not onelyonly 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 p. 48keeping holie of the Lords day is not commanded by the authoritie of the Goſpell, Brētius in Leuit. 23, 2.Lev 23:2but 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 hauehave appoynted but one day among ten or foreteene, Idem in Leuit. 25.8.Lev 25:8for 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 onelyonly 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, vponupon theſe ſpeciall reaſons, that we hauehave 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 onelyonly 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 10.21.1 Cor 11:201 Cor 11:271 Cor 10:21ſo 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 hauehave done prophanely, the Sunday: who hauing aſcribed the gouernment of the ſeuen daies in the weeke vntounto 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 p. 49name 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.Luke 24:1It is the manner of the Chriſtians to call it the Lords day, becauſe of the reſurrection of our Lord: where he ſayth, that not onelyonly 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 vsus 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 eueryevery 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 vsus to bee as carefull in our generations to take into our mouthes that holy name of the Lords day, which as it is commended vntounto vsus 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 onelyonly when hee is called by a wrong name, but alſo when hee hath not his right name and iuſt titles giuen vntounto 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 vntounto vsus in the ſcriptures. I grant indeed it will ſeeme ſtrange vntounto vsus at the firſt to change the name, (as all new things for a while bee ſtrange) but wee knowe that eueryevery thing muſt hauehave a beginning, and that which is at the firſt begun p. 50in 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 vsus.

But to returne to that which we ſpake of before, wee hauehave 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 vnderunder the Goſpell, then it was in the time of the law, becauſe that wheras the one caried vponupon it indeed the badge of the creation of the world, which made it famous, vponupon 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 onelyonly 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 vponupon this day,Iustin. Mart. Apolog. 2. doth becauſe it was the firſt day wherin God beganne to make the world, and alſo becauſe vponupon 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 p. 51put out the glory of the other, but being added vntounto 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.Gen 32:28Thus 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 vntounto vsus in the commandement.

And now all theſe things being thus premiſed (which of neceſſitie muſt firſt hauehave 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 hauehave 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, vntounto 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 vntounto it, it doth ſhew vntounto vsus,The firſt thing in the commā dement is to reſt vponupon the ſeuenth day. what is the firſt thing required in this commandement, namely, that vponupon the ſeuenth day we ſhould reſt: for the Sabbath day in the firſt tongue wherein it was pronounced and written, ſignifieth p. 52as 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 onelyonly that. But afterwardes, when the Lorde gaue vntounto the Iewes the ceremoniall law, hee appointed alſo vntounto them certaine other daies in the yeare, as appeareth in the bookes of Moſes, and is well knowne vntounto men, in which he commanded them to reſt, and to keepe them holy: therefore they hauing the nature of the firſt and onelyonly 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.Lev 13:31 is called a Sabbath, becauſe that in it they were commanded to doe as vponupon 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 vntounto you. And ſo the firſt and laſt day of eueryevery other feaſt, had the ſame name, becauſe it was of the ſame nature, whereunto the Apoſtle hath reſpect:Coloſ. 2.16.Col 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 vsus free from all the ceremonies of the Iewes, and that they are in no wiſe to be a dioyned vntounto 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 eueryevery point, neither to keepe the other Sabbath dayes at all which they had. Thus generally, the name of Sabbath was giuen vntounto eueryevery 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 vntounto as that the Lords requireth of vsus, that vponupon that day wee ſhould p. 53reſt indeede. For though it bee not alwaies true among men (who may be deceiued) that the things which they name hauehave 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 vntounto things, who fully knoweth, what is the nature of eueryevery 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 vponupon 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 vponupon 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 vponupon the other ſixe daies for their benefite and good, yet that the reſt vponupon 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.Exod 16:23 when he would perſwade the people to reſt vponupon the ſeuenth day from gathering and preparing Manna, he telleth them, To morowe is the reſt of the holie Sabbath vntounto 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 vsus) 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 p. 54it of them, and that the reſt might not be omitted at all.Exod. 31.15.Exod 31:15 VntoUnto which agreeth that which is in the 31. chapter, where he doth not onelyonly ſay, that he that worketh about the Tabernacle vponupon 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 vntounto 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 vntounto the day, and what a principall regard the Lord hath vntounto 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 vponupon the Sabbath, & in ſo many words giueth it in charge vntounto 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 vntounto you the holie Sabbath of reſt vntounto to the Lorde, whoſoeuer doth any worke therein, ſhall dye: where beſides the ciuill puniſhment of death vponupon thoſe that did not reſt, (which he forgetteth not, as he had receiued it) he doubleth the word reſt vntounto the people, as the Lord did to him before,Leuit. 16.31.Lev 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 hauehave 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.Lev 23:18as alſo in the 23. chapter of the ſame booke, where he ſpeaketh of it againe, p. 55and with more words ſtandeth in requiring the Reſt at their hands, as you ſhall doe no worke the ſame day, verſ. 30. and eueryevery 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 vntounto you a ſabbath of reſt.

Out of which places wee muſt needes confeſſe, that the Lords meaning is not, to fray vsus 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 vntounto 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 vsus, 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 vntounto you) let vsus 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 vponupon it (which is indeede the firſt thing required vponupon 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 p. 56twiſe to hauehave repeated the word ſabbath, (which ſignifieth reſt) and further to adde, that no worke ſhould bee done therein, but repeateth the wordes as wee hauehave ſeene heretofore, calling it the ſabbath of reſt, that is, the reſt, euen the moſt notable reſt, giuing them to vnderſtand, that vponupon 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.Lev 25:4 chapter of the ſame booke of Leuiticus, where the Lord ſpeaking of that reſt that ſhould be giuen vntounto the land eueryevery 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 vponupon the ſeuenth day) doth very ſtraightly require, that the land ſhould reſt vponupon 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 vntounto 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 vnderunder two kindes (that were the chiefe) all manner of worke, but calleth it the ſabbath of reſt vntounto 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 vntounto the land a ſingular reſt is to bee performed vponupon the ſeuenth yeare, becauſe the like ſpeciall reſt is to bee obſerued vponupon the ſeuenth day. Thus wee hauehave hetherto ſeene concerning this matter, not onelyonly that the Lord requireth in this Commandement, that we ſhould reſt vponupon the ſeuenth day, but how neceſſarily he requireth it of vsus, and what great care we ought to hauehave of it, and that it is a greater ſinne to work vponupon that day, then it is taken to be, and that it is not an indifferēt thing p. 57to 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 vponupon that day, when it is ſo many times required, ſo often vrged, and as it is, neere preſſed vponupon vsus with words doubled and tripled, yea and that by God himſelfe, who is not flowing with words in a barren cauſe, but ſheweth vntounto vsus 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 hauehave men to reſt vponupon this day, is manifold:The chiefeſt cauſe of reſting is, that we might wholly attend vponupon 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 hauehave vsus reſt from that, which might hinder vsus from it: and becauſe the affayres of this world, and his worſhip are two diſtinct things, he would hauehave vsus 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 onelyonly 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 hauehave no let to hinder vsus from it. For as wee hauehave ſeene alreadie, our nature is not onelyonly …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, p. 58that is, a day of reſt, and this reaſon, as it did ſtraightly binde Adam to reſt vponupon it, ſo doth it all his poſteritie much more.

Afterwards, there were other cauſes adioyned vntounto 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 hauehave labored vponupon the ſixe daies, but their labour ſhould hauehave bin no labour vntounto them, I meane, they ſhould not hauehave 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 hauehave 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 vntounto vsus, 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.Gen 3:19then wee ſee there is greater cauſe we ſhould reſt on this day, and we are (as it were) with a double chaine bound vntounto it. Therefore in th… 5 of Deut. where Moſes repeateth the law, ſhewing h… great cauſe there is, why they ſhould reſt vponupon 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 p. 59of 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 vntounto it, which bound them vntounto 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 vponupon the Sabbath day, and there was great reaſon to binde eueryevery one of them vntounto 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.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 vntounto 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 vponupon the ſabbath was vntounto them a type and figure of that eternall reſt from ſinne, which they ſhould hauehave by the Meſſiah, and the one was moſt liuely ſhadowed out vntounto them in the other: for theſe cauſes alſo were they bound to reſt vponupon the ſabbath, which bound none but them, becauſe they onelyonly were partakers of the redemption from Egypt, wherein they onelyonly were in bondage; and ſo to reſt vponupon it, that in reſting they might both p. 60thankefully 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 vponupon 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 vntounto but they.

So that the Iewes hauing theſe reaſons to moue thē to this reſt, beſides the aboue mētioned, were more ſeuerely tied vntounto it, thē any other people; but yet ſo, that it was required at the handes of all men, long before theſe cauſes were annexed vntounto it: and therefore though theſe be remoued and taken away, yea and the people to whome they onelyonly 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 vponupon 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 vponupon the ſabbath. and therefore the ſhadowe remoued, the ſabbath ſhould be no more, and the reſt ſhould hauehave 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 vntounto them.

The which thing that it might not ſeeme ſtrange vntounto vsus, we may conſider the like almoſt in eueryevery morall precept, which though eueryevery one of them was from the beginning, yet as they were giuen to the people of the Iewes, had certaine things added vntounto them, as acceſſory helpes to keepe them in the better obedience of them, which now being taken away againe, the firſt commandements themſelues hauehave 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 p. 61true 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 vponupon the borders of their coasts, Ioſh. 8.32.Josh 8:32which the Iewes were preciſely tyed vntounto, 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.Gen 18:19Hee 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.Josh 24:15I and my houſehold will ſerue the Lord, though they be deliuered by Chriſt from the Iewiſh ceremonie of writing the Law, Deut. 6.8.Deut 6:8vponupon the poaſtes of their dores, and vponupon their gates. Thus eueryevery Chriſtian is ſtill charged to meditate vponupon the law of God day and night, Pſal 1.2. Coloſ. 3.16.Ps 1:2Col 3:16and to hauehave Gods worde dwelling in him plenteouſly in all wiſdome, though that be taken away, which was vntounto the Iewes a childiſh inſtruction of this commaundement, which they were bound vntounto to further them in the obedience of the other, namely,Deut. 6.8.Deut 6:8 of hauing it written vponupon their bracelets, and vponupon their frontlets.

The like mighty be ſaid of many other things: though the ceremonie of ſinging in ſuch muſicall times, and playing vponupon 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 vnderunder the Goſpell as meerely Iewiſh, which did ſignifie vntounto 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….Col 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 vntounto 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 p. 62as large and as ſure as euer it was, and now the whole world is bleſſed vntounto vsus in ſtead of it. By all which wee ſee, that it hath been an vſuall thing, vntounto the Commandements (that were before the Iewes) to adioyne certaine things to further them in the better keeping of them, which onelyonly agreed vntounto them: which when they were taken away with that people, to whom onelyonly 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 hauehave 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 vntounto 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 vsus 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 hauehave 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 vntounto 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 p. 63long before any ſuch type or figure or ſhadow was adioyned vntounto 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 vntounto vsus 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 vsus, 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.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 vponupon 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 vsus vntounto all this that hath beene ſpoken, adde that for a further proofe, which we find in the ſcripture: that the Lorde doth not onelyonly thus often require that men ſhould rest, that they ſhould doe no worke, p. 64doubling the word Rest in many places, and going ouer it againe and againe, that if it were poſſible we might conceiue it and yeeld vntounto 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 vntounto this commandement of ſo preciſe a rest: neither will hauehave their handes and their feete ſo ſhortly tyed vp, but will needes breake out vponupon 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.Exod 16:23This is that which is ſpoken Exod. 16. concerning the gathering and preparing of Manna, which was their dayly food, that vponupon 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 hauehave 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 hauehave them ſo to eate, and ſo to prouide for their eating, that the rest vponupon the Sabbath might not be interrupted: and therefore not to gather or prouide vponupon that day, which would hauehave taken vp a great part of it, and ſo they could not hauehave ſanctified it as they ought.

Whereunto wee may adioyne that which is ſpoken p. 65concerning the making of the Tabernacle,2 From doing any thing about building the Tabe…nacle. Exod. 31.13.Exod 31:13 firſt by the Lord himſelfe vntounto Moſes in many words. Speake then alſo vntounto 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 vntounto 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 hauehave the making of the Tabernacle to giuegive place vntounto it, and though it was the place wherein the Lord ſhould be worſhipped, and therefore much might hauehave been ſayd for the defence of thoſe that ſhould hauehave wrought vponupon 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 hauehave 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 vntounto the people of the ſame matter, hee forgetteth not this charge, but placeth it in the beginning of his ſpeech vntounto them, as a thing moſt waightie, as appeareth in the ſame booke.Exod. 35.1.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 vntounto you the holy Sabbath of Rest vntounto the Lorde, whoſoeuer doth any worke therein ſhall die: 3. You ſhall kindle no fire throughout all your habitations vponupon the Sabbath day: and ſo goeth on to the declaration of that which appertained to the Tabernacle, p. 66as followeth in that chapter. As though he ſhould hauehave ſayd, notwithſtanding all this which you are to do about the rearing of the Tabernacle, you muſt obſerue the rest vponupon the Sabbath, as you had wont to do: the ſixe daies are appointed for it, but vponupon 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 vntounto 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 hauehave it kept, yea to the delaying (as it were) of the building of the Tabernacle? And what excuſes ſhall men hauehave 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.Exod 34:21and 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 vponupon 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 vponupon 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 vponupon this place ſaith, Whereas p. 67the Lord doth expreſly bid vsus reſt in the time of earing and haruest, Caluin. in Exod. 34.21.Exod 34:21it is not as though he did giuegive vsus libertie for all the yeare beſides, but hereby doth more restraine vsus, becauſe no neceſſitie ought to interrupt this holy obſeruation: otherwiſe it might ſeeme to hauehave 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 vponupon 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 vntounto vsus, for the diſſuading of vsus from this obedience, yet if our care be vnfainedly to pleaſe GOD indeede, and that wee would hauehave 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 hauehave at leaſt as euident and plaine places of the ſcripture for the iuſtifiyng of our manifold buſineſſe and great working vponupon the Sabbath, (which is too common eueryevery where) as this one is euident and pregnant againſt them: vnleſſe we will hauehave 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.Ps 119as the Prophet ſpeaketh. For no doubt vponupon 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 vponupon 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 p. 68breach of the Commandement, (though it was not ſo taken before) that through Gods good hand vponupon him he preuailed in the end:Nehem. 13.15.Neh 13:15 In thoſe daies ſaw I in Iudah them that troad winepreſſes vponupon 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 vponupon the Sabbath day. 17. Then reproued I the Rulers of Iudah, and ſayd vntounto 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 vponupon vsus, and vponupon this citie, yet you encreaſe the wrath vponupon Iſrael in breaking the Sabbath? In which words, as it is euident, that he ſpeaketh againſt working vponupon the Sabbath in the harueſt time: for he nameth ſuch things as are proper vntounto 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 vponupon their fathers alreadie. Where it ſeemeth, he had reſpect vntounto the propheſie of Ieremie, who had long before threatned deſtruction vntounto Ieruſalem,Ierem. 17.27.Jer 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 vponupon 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.

p. 69But 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 vponupon 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 vponupon 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 vponupon that day,4 No faires to be kept vponupon 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 hauehave 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 vntounto the children of Iudah, euen in Ieruſalem. 19 And when the gates began to be darke before the Sabbath, I commanded to ſhut p. 70the 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 vntounto them, why tarrie ye all night about the wall? If you doe it once againe, I will lay hands vponupon you. From that time they came no more vponupon 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 vponupon 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 onelyonly 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 vsus, that the holie reſt of the Sabbath is ſo inuiolably to bee obſerued, that no perſons at any time may breake it, no not vnderunder the pretence of buying and ſelling then, when moſt may be gained either waies, no nor vnderunder the colour, that they doe but carrie things to bee bought or ſold, no nor vnderunder 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 onelyonly condemned in the iudgement of them, that hauehave 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 vponupon the Sundaies cleerely ceaſe, and that p. 71there ſhould not be any ſhewing of goods and marchandiſes vponupon the ſame, vnderunder paine of forfaiture of all the goods aforeſayd ſo ſhewed, to the Lord of the Franchiſe: and therefore by authoritie aforeſayd power was granted vntounto 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 vntounto 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 vntounto 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 vponupon 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 p. 72of 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 vntounto vsus, that a reſt vponupon this day muſt needes bee obſerued of vsus, 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 giuegive vsus the full meaſure of it.

But yet if you further demaund from what things wee ſhould reſt, ſeeing it is agreed vponupon among vsus, that wee muſt reſt indeede,5 We muſt reſt from whatſoeuer doth hinder vsus 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 vsus 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 giuegive ouer our ſelues to Gods ſeruice. As when Augustine ſayth:Auguſt. de tēp. ſerm. 251. We are commanded to reſt vponupon the Lords day from earthly buſineſſe, that wee might bee more fit for Gods ſeruice. And alſo in a Councel held vnderunder 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 onelyonly being done, quae noſcuntur, which are knowne to appertaine to the ſeruice of God.

p. 73So that I may ſay generally, as M. Caluine ſaith:Caluin vponupon Deut. 5. Ser. 34Deut 5 Wee ought to ceaſe from thoſe workes, which hinder the workes of God, let vsus from calling vponupon his name, or ſtay vsus 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 vponupon 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 vponupon 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 eueryevery thing, for he preſerueth and gouerneth the things that hee hath made, but hee reſteth from ſuch workes as he did vponupon 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 vsus, that though we hauehave our ſeuerall callings, wherein we muſt be diligently occupyed in the ſixe dayes, yet we muſt reſt vponupon the ſeuenth, and rest from thoſe things which we vſually doe vponupon 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 eueryevery man hath or ought to hauehave ſome ſpeciall buſineſſe to attend vponupon 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 vponupon the ſeuenth day, to put himſelfe apart from all thoſe affayres, and (as though they did not appertaine vntounto him) to hauehave no dealing with them. And this is that which Tertulliā ſaith, ſpeaking of the ſeuenth p. 74day: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 vponupon 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 vntounto vsus, that it may bee both ſeen and felt of vsus, 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 vponupon 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 vsus in the feare of God, & in a carefull obedience to his commandements, to enter into this reſt, which we hauehave ſeen ſo many waies commended vntounto vsus: and that eueryevery 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 vntounto him at all. Thus ſhall the labourer perceiue, that vponupon 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 hauehave ſeene, Exod. 34.