The Doctrine of the Sabbath, Book 1 (4 of 4)
Thus as we hauehave ſeene the commandement of reſting is ſo ſtraight indeed, as it ſeemed beſt vntounto his wiſedom, who made all things for himſelfe, yet in giuing it, he hath had regard vntounto our good: and therefore hath made it ſo large, that within the compaſſe of it, there is libertie giuen vsus 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 vntounto themſelues, and hauehave as it were a new qualitie put vponupon 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 vntounto the full, and it were more profitable for vsus 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 hauehave 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 vsus 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: vponupon 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 vponupon the Sabbath day.P. Ram. comment. de rellig lib. 2 cap. 6. Concerning which fact of theirs, alſo a learned man ſayth: Superstitio fuit ex ignorantia: It was a ſuperſtition bred in them, for want of the true knowledge of the law of God.
Hereunto alſo may bee referred, that which the moſt famous Hiſtoriographer and Diuine Maſter Foxe, reporteth in his worthie booke of the Acts and Monuments of the Church: ſayth hee,Maſter Foxe. Some Engliſh histories make mention of a Iew, who about the yeare of our Lord 1257. fell into a priuie at T…keſbury vponupon 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 vponupon 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 vsus acknowledge the bountifulnes of God there where it might ſeeme vntounto vsus that we are moſt of all reſtrained, and let vsus not breake his hands and caſt his cords from vsus: but vſe his freedome well that he hath ſet vsus in, and ſeeing we hauehave libertie to doe things of neceſsitie, let vsus not venture vponupon them too boldly, but firſt of all be ſure that they be neceſſarie, and therefore lawfull.
And let vsus 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 vsus ſee in the wiſedome of Gods ſpirit,What workes are neceſſarie and therefore lawfull vponupon 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 hauehave 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 vponupon the Sabbath, (ſayth he) Tenendum eſt reſpōſum Sceuolae: he muſt anſwer as Sceuola did, who being asked what was lawfull to be done vponupon the holie daies, it is reported that hee made anſwere: Euen that which would hauehave 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 vponupon the Sabbath contrarie to the expreſſe words of God; as we hauehave 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 onelyonly 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 hauehave been deferred, and therefore that there was no ſuch neceſſitie, as they preſumed vponupon?
Obiection. But (ſay they vntounto vsus) 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 giuegive 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 vponupon the ſabbath, which otherwiſe wee will confeſſe, ought to hauehave been done, neither would we hauehave taken it in hand at all: but taking the occaſion of that, which preſent neceſſitie doth offer vntounto vsus in deed, we muſt committe the ſucceſſe of thoſe things vntounto the Lord, which we could by no wiſedome foreſee, & though he hath giuen vsus 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 hauehave vsus for the diſpenſation of that to depend vponupon his prouidence in obedience to his commandement, who hath promiſed to giuegive vsus fit times for the accompliſhment of all things here below, ſo farre forth as he knoweth it to be moſt expedient for vsus.
Moreouer,Take heede that we bring not a neceſſitie vpō our ſelues, which God layeth not on vsus. 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 hauehave 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 hauehave done, and thus eueryevery thing that might bee done vponupon the ſixe dayes ſhal be made neceſſarie for the ſeuenth. But this neceſſitie becauſe wee doe wilfullie bring it vponupon 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 vsus, before the Lord; who to meete with all ſuch vaine pretences, at the firſt, willeth vsus to remember the ſabbath before hand, and to remember it to this ende, that nothing might let vsus from keeping it holy, and therefore ſo to diſpoſe of our buſines aforehand, that nothing doe hinder vsus from reſting vponupon 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 vponupon the ſabbath, vnderunder the colour of neceſſitie, becauſe ſomething is not done, which they hauehave wilfullie taken vponupon 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 vponupon 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 vponupon himſelfe.1 An example thereof. As for example, (that I may ſpeake vntounto 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 vponupon 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 vponupon that day, commandeth him alſo to remember the day long before, that when it comes, he might reſt vponupon it. But men doe wilfully flatter themſelues in their ſinnes, and are glad when they can ſmooth out their matters, and put this glaſſe vponupon 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 vponupon 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 hauehave 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 hauehave careleſly pretermitted the oportunitie of doing it at another time, when it might hauehave 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 hauehave had experience of my ſelfe,2 Another example. when I did once dealt with one for labouring vponupon 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 hauehave 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 vntounto him, that they might hauehave preuented it, if they would hauehave remembred the Sabbath, and therefore to hauehave counted their dayes, and put the hempe into the water, that they might hauehave 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 vsus 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 vponupon the Munday or Tueſday, he muſt not therefore preſume to trauaile vponupon the Lords day, which is a day of reſt, becauſe he can ſay, it is neceſſarie that I ſhould be there againſt ſuch a time: for the Lord in giuing this commandemēt, hath in wiſdome prefixed this word, remember before it, and Moſes in repeating the Law, Deut. 5. Dot not forget it, but faithfully keepes it, ſaying, obſerue or marke it, that from hence wee might learne ſo to diſpoſe of all iourneyes and trauailes, that ſomewhere we might obſerue, and keepe a ſabbath or day of rest. If we ſay we had forgotten it, and the time ſtole vponupon vsus 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 vsus what to doe, much leſſe will careles forgetfulnes preuaile, when hee hath commanded vsus to remember it.
Let vsus therefore in good earneſt, caſt away all the cloakes of ſin, and let vsus not willingly be ſeduced, for that onelyonly the Lorde iudgeth to bee neceſſarie at this time, which by no heedful remembrance or marking,4 Another example. we could hauehave 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 vponupon 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, 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 vntounto vsus, 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, EueryEvery man in the ſixe dayes may doe all his worke.in which words becauſe he vſeth it as a reaſon to perſwade vsus to reſt vponupon the ſeuenth day, there muſt needs bee ſecretly included, as there is, a promiſe of the bleſſing of God vponupon 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 vntounto vsus, and which the Lord would hauehave vsus to doe, and therefore calleth it our worke. As Maſter Caluin noteth vponupon 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 vponupon 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 hauehave vsus 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 hauehave 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 vponupon vsus ſo many things, that we are ouerwhelmed with them, & cannot bring them to an ende, with the end of the ſixe dayes; then hauehave we intermedled with that which belongs not vntounto vsus, and hauehave entered as it were vponupon other mens buſines, and it is not the Lord, but the diuell that hath ſet vsus on worke, and he will one day pay vsus our hyre.
Maſter Caluin doth lay forth this whole matter very plentifully in moſt ſignificant wordes,Caluin. vponupon Deut. 5. ſerm. 35. and followes it with great power, in his ſermons vponupon Deuteronomie: When it is ſayd, Thou ſhalt labour ſixe dayes, our Lords would hereby ſignifie vntounto vsus, that wee ought not to complaine of yeelding vntounto him, one certaine day, when hee leaueth vntounto vsus ſixe for one: as if hee did ſay, ſhall the cost and charge bee great vntounto 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 vntounto 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 vponupon my name, to declare and protest, that you are of the number and companie of my people: ought this to bee grieuous and troubleſome vntounto you, ſeeing you hauehave 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 hauehave giuen you your whole life, whereſoeuer the ſunne ſhineth vponupon 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 giuegive you a meane to goe and walke by, to the end, that eueryevery one may doe his buſines: and yet for all this why is it, that I ſhall not hauehave one day among ſeuen, in which eueryevery one ſhould withdrawe himſelfe from his trauaile and labour? that you bee not wrapped in the care of the worlde, and ſo hauehave no care to thinke vponupon 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 hauehave ſpoken. So then when men ſhall hauehave 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 vsus take diligent heede that we be not vngratefull, but be prouoked and allured to ſerue our God ſo much the more, ſeeing he commandeth vsus not thoſe things which might ſeem ouer bitter and painefull vntounto vsus, but hath a due regard to our power and abilitie, therefore when he beareth with vsus after this manner, and leaueth vntounto vsus our profits and commodities, ſo much more diſſolute, wicked, and inexcuſable are wee, if we be not inflamed to yeeld our ſelues wholly vntounto him. Thus farre Master Caluin.
See then what an impudency and rebellion this is, that men are growen vntounto: the Lord ſayth, In ſixe daies they may doe all their worke, and therefore willeth them to reſt vponupon 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 vnderunder the paine of eternall condemnation to reſt vponupon the ſeuenth day, and yet ſhould not giuegive them ſufficient time vponupon the other dayes to end their worke in? which once but to imagine were horrible impietie. But let vsus iuſtifie the Lord in his merciemercy, and confeſſe as the truth is, that wee ought ſo much the more carefully to remember the Sabbath, to reſt vponupon it, becauſe in the ſixe daies wee may doe all our worke, if wee will pray vntounto 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 vponupon our ſelues. Thus wee may conclude this point, that ſeeing the Lord of his great liberalitie, euen vponupon that day wherein hee requireth our reſt moſt preciſely, hath not caſt vsus into that bondage, that we ſhould doe nothing at all, but hath left vsus that freedome that in needfull things we may labour, it ſtandeth vsus in hand ſo much the more carefully to looke to our ſelues, that wee be ſure the things we go about could not hauehave bin done before, not deferred any longer: and therefore were neceſſary to be done at that time, which when wee bee throughly perſuaded of by Gods word, then may wee in faith and a good conſcience take them in hand, knowing that the Lord exempteth vsus as it were at that preſēt, from the generall lawe of reſting, and by ſome ſpeciall occaſion calleth vsus to worke, and therefore wee doe it, as vntounto him.
Works of neceſſitie vponupon 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 vponupon the Sabbath, and we ſhould not make a gaine of our trauaile vponupon that day if neceſſitie driue vsus vntounto 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 vntounto them, we yeelde them our labour and doe it as a deed of mercy, and vntounto 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 vponupon 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 vntounto 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 louelove 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 vponupon his vndoing, and hee could not but doe it for very pitie, and a great deale more they can ſay for themſelues. Therefore let it appeare by their doings that nothing mooued them but pitie, and that of very conſcience to relieue the neceſſity of others, thy were mooued vntounto it, by not onelyonly not receiuing, but not looking for any reward of men, no more then you doe of the almes which you giuegive, 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 onelyonly the good of others. Therefore let the Phiſition, or chirurgian, and ſuch as attend vponupon the ſicke, or are any wayes imployed about him, take nothing for their paines vponupon 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 louelove, 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 onelyonly 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 hauehave 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 giuegive vsus 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, giuegive it with the other: that you may hauehave the teſtimony of a good conſcience, the ſpirite of God bearing you witnes, that your worke was onelyonly for the Lorde, as this day is appointed out wholly for his ſeruice: and that no priuate commoditie of your owne mooued you vntounto it, for the Lord hath giuen you the ſixe dayes to make prouiſion for yourſelfe, for otherwiſe we ſhall make no difference betwixt the ſixe daies and the ſeuenth, the works of the one and of the other, if we ſhall in all of them alike be conuerſant in the ſame things, with the ſame minde, and for the ſame ende and purpoſe. Therefore that I might end this matter, we doe ſee, that excepting theſe caſes of neceſſitie, in which the Lord would hauehave vsus thus cheerefully to be occupied, as about the works of mercy, and his ſeruice onelyonly, from whence no gaine is to be looked for,1. Tim. 6.6. (though godlines indeed be great gaine, and he that hath pitie vponupon the poore, lendeth vntounto 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 hauehave heard out of his worde, and that hee will not diſpence with vsus in any wiſe, but as it hath beene ſhewed; and therefore that wee ought to hauehave a principall reſpect and regard vntounto it, as to the thing that doth moſt neerely concerne vsus. And in this one point though I am not ignorant, that I hauehave 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 hauehave vsus 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 hauehave been alreadie alledged for the proofe of it, before they begin to giuegive 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 vnderunder the law.Therefore whereas ſome men might hereupon gather that if the caſe be thus betwixt the Lorde and vsus, in the matter of the Sabbath, and that the commandement of reſting doth ſtand in ſuch force and ſtrength, and bindeth vsus ſo ſtrongly as it doth, then our eſtate is no better then the Iewes, the ſame yoke of bondage lieth ſtill vponupon our neckes, that was vponupon 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 vntounto the which we muſt conſider, that firſt of all wee are deliuered from that manner of keeping the Sabbath, which the Iewes were tyed vntounto: at that it might put thē in remembrance of that great reſt, which the Lord beſtowed vponupon 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 hauehave a perpetuall Sabbath and reſt from ſinne, in the kingdome of heauen, begun hereupon earth; vntounto the which ends they were bound to hauehave 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 vntounto vsus, (for we hauehave 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 vponupon vsus.
The which we ſhall be ſo much the rather perſwaded of, if we looke into that libertie,2 We hauehave alſo more libertie then they in the manner of ſanctifying the day. which is brought vntounto vsus 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 vponupon the Sabbath: and therefore the obſeruation of the Sabbath was more laborious, and painfull vntounto them, and ſooner might they offend in it: in ſtead of which we hauehave 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 vponupon the Sabbath, becauſe the whole worſhip is to be performed, in conſideration of that alſo, great are our priuiledges aboue theirs, as in all other things, ſo in the obſeruation of the Sabbath.Hebr. 1.1. Moreouer, whereas God in old times ſpake ſundrie times, and in diuers manners vntounto them, and therefore their knowledge of the law was not ſo great as ours in theſe laſt daies, wherein he hath ſpoken vntounto vsus, 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 vponupon all fleſh: and therefore they being like vntounto children,3 And we are ſet free from al the childiſh rudimēts annexed vntounto this day. and we vntounto 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 vntounto, yet we are freed from: As they were commanded to let their ground reſt eueryevery ſeuenth yeare, and that is called her Sabbath, with many other ſuch like things.
Therefore as we hauehave 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 vponupon 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 vponupon 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 vponupon 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 vntounto, in common with the Iewes, wee hauehave 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 vntounto, as wee hauehave ſeene in the former part of this treatiſe, wee muſt thankfully profeſſe, that the Lord hath dealt more liberally with vsus, then with them. Therefore euen as the childe which is ſet to reade, muſt name eueryevery letter apart and diſtinctly by it ſelfe, and ſpell eueryevery ſillable, that ſo he might bee holpen forward to reading, which when hee hath attained vntounto, though ſtill he be bound to reade, yet he is freed ſpelling & naming eueryevery letter, as he had wont to doe, and that were a great bondage and weariſomnes to binde him vntounto it ſtill, nay it were altogether ridiculous, and childiſh in him indeede: So now, though we bee charged to reſt vponupon the Sabbath, yet when wee are not ouercharged with thoſe Iewiſh ceremonies, which they (being children) had giuen them as furtherances vntounto thē, let vsus not complaine, before we hauehave 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 vponupon vsus, and let vsus be ſo much the more carefull to reſt, by how much we hauehave but this one thing to attend vponupon, and are made free from many other, which might hinder vsus.
VntoUnto 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 hauehave ſpoken of, Chriſt Ieſus in the Goſpel, hath offered vntounto vsus ſomewhat more, euen in this commandement that we hauehave now in hand:4 And from the obſeruation of many other Sabbaths which they had. That though wee bee reſtrained vponupon this day from worke both hand and foot, as the Iewes were, yet hauehave we libertie to work vponupon many other. For they were bound vntounto a great many of other dayes, which had the nature of the Sabbath, and therefore are ſo called many times, and vponupon 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, vntounto which is adioyned the Paſſeouer, the feaſt of the firſt fruites, of trumpets, and of tabernacles: and eueryevery one of theſe had more daies then one proper vntounto them, as appeareth in that chapter moſt largely, beſides the firſt day of eueryevery 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, or of the Sabbath daies. For he ſpeaketh of many, euen of all thoſe, which vntounto the Iewes were commanded vponupon 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, onelyonly the Sabbath is reſerued for vsus. 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 vsus, nor the bondage of the law caſt vponupon vsus. Nay, who is ſo vnthankfull for this great libertie in theſe daies, aboue that which the firſt people of God had, that vnderunder the pretence of it, he will breake out to the doing of whatſoeuer liketh himſelfe vponupon the day of reſt, and ſet open a doore of all licentiouſnes vntounto others:Matth. 18.6.7. but woe be vntounto the world, becauſe of offences, it is neceſſarie that offences ſhould come, but woe bee vntounto 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 vsus be otherwiſe minded, and take it, to be our bounden duetie moſt carefully to reſt from the ordinarie workes of our calling vponupon the Sabbath, whatſoeuer may be ſpoken or imagined to the contrarie. And the rather that wee might doe it,Gods puniſhments vponupon the breakers of the Sabbath. let vsus conſider of the iudgements of God that hauehave come vponupon 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 vntounto 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 and dangerous; they further adde: Multi nanque noſtrum viſu, multi etiam quorundam relatu didicimus, &c. For many of vsus hauehave beene eye-witneſſes, many hauehave intelligence of it by the relation of others, that ſome men vponupon this day, being about their huſbandrie, hauehave been ſtriken with thunder, ſome hauehave been maimed, and made lame, ſome hauehave had their bodies, euen bones and all burnt in a moment with viſible fire, and hauehave conſumed to aſhes, and many other iudgements of God hauehave 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 vponupon 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 vponupon 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 vponupon the day of Pentecoſt make warre with his enemie, dyed in the battell. But that may be better knowne vntounto vsus all, which is written in the 2. booke of Macchabees, of Nicanor the Iewes enemie, who would needes ſet vponupon 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 vponupon this day, by ſudden floods the wares hauehave ſwumme in the ſtreetes: ſometime the ſcaffolds at playes hauehave fallen downe, to the hurting and endangering of many, ſometime 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 vsus there is a day of iudgement, reſerued for the reſt. And therefore it was well alleaged in a prouinciall councell, to perſwade vntounto 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 vsus, and alſo turne away, and remoue his heauie plagues, as ſickneſſes, and ſcarſitie.
And here I may remember vntounto 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 hauehave 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 vponupon 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 eueryevery 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 vntounto other Gods, that blaſphemeth the name of the liuing God, that curſeth father and mother, that committeth murther, &c. which iudgements, when the magiſtrates doe fayle to execute, then the Lord doth it himſelfe vponupon 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,VponUpon the Lords daye we ought to reſt from al honeſt recreations and lawfull delightes. it is moſt certaine that we are not onelyonly commanded to reſt from theſe that we hauehave ſpoken of, but from al other things which might hinder vsus from the ſanctifying of the ſabbath, as well as theſe, of which ſorte are all honeſt recreations, and lawfull pleaſures, which are permitted vntounto vsus vponupon the other dayes, to further vsus 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 vponupon 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 hauehave 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 vsus, vponupon 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 vponupon the ſabbath requireth theſe of them) therefore the other muſt giuegive place to it, and we muſt not thinke it ſufficient, that wee doe no worke vponupon the ſabbath, and in the meane ſeaſon be occupyed about all manner of delights, but wee muſt ceaſe as well from the one as from the other. And wee muſt doe it ſo much the more, by how much the workes of our recreation are leſſe needefull, then the workes of our vocation, and yet doe more hinder vsus from the ſanctifying of the ſabbath then they. For experience (which is the miſtreſſe of very fooles) may teach vsus (and our nature is ſuch that it muſt needes be ſo) how much we are moued with delectable things eueryevery one in his kinde, ſome this way, another that: how marueilouſlie they do affect vsus, 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 vponupon this day all ſortes of men muſt giuegive ouer vtterlie all ſhooting, hunting, hawking, tenniſe, fenſing, bowling, or ſuch like, and they muſt hauehave 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 vponupon 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 hauehave not their ſenſes ſo at commaundement, that they can keepe them from ſuch vaine and hurtfull ſpectacles? Is it not a ſufficient cauſe to keepe them out of the Church, where all things ſhould be done, both of the miniſter and people, to the edifying and building vp of one another in godlines, 1. Cor. 14.26.and not to the pulling downe and deſtroying of them therein? And if they themſelues would be aſhamed to holde them vponupon their fiftes when they ſhould receiue the ſacrament, vponupon 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 vponupon this daye they hauehave abſtained from all kinde of worke, doe thinke they hauehave marueilouſlie kept the commandemēt, though in the meane ſeaſon they hauehave 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 giuegive 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 eueryevery where?Much more from all vnlawfull paſtimes. Ephe. 5.16. (which onelyonly 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, vponupon this daye are inexcuſable, becauſe they hinder vsus 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 vponupon this daye are moſt commonly practiſed, and are made as it were proper and peculiar vntounto it, as though the time did make them lawfull: and gaue ſome priuiledge and credit vntounto them?
Here therefore wee may iuſtly complaine vntounto 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 vponupon the ſabbaths, and at that time eſpeciallie when they would ſeeme to be moſt deuoute, keeping the remembrance of the greateſt benefite that euer was, or can bee beſtowed vponupon mankinde, euen the birth and incarnation of Christ Ieſus, and therefore they will not worke at all (for ſooth) that they might giuegive 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 vnderunder Saules perſecution, chiefely bewaileth, that hee had not free acceſſe vntounto 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 vntounto gaming, Muſculin Matth. 12.11.vntounto drinking, vntounto dauncing, and vntounto prophane things. And with another learned man. Vanitati ſtudent die dominico: Many giuegive themſelues wholie to vanitie vponupon 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 vponupon that day which ſhould be accounted holy vntounto 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 vponupon this day, to goe to plow, then to dancing.
Yet if wee had this one complaint onelyonly 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 hauehave 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 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 vponupon 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 vponupon the Lords day,Canutus lege. 15. (as we hauehave 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. VponUpon 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 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 vsus, but die Dominico, vponupon the Lords day.
Auguſt. de temp. ſerm. 251Saint Augustine amongſt many other thinges which he diſſuadeth his hearers from vponupon the Lords day in his ſermons, ſayth, Neque in venatione ſe occupet, & diabolico mancipetur officio: Neither let any man vponupon 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 vnderunder 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 vntounto 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, vntounto 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 onelyonly reſtraine men from thē vponupon this day. and that all recreation were ſinfull, I am not ſo ſtoicall to binde men onelyonly vntounto things of neceſſitie, ſeeing the Lord of his great merciemercy, hath giuen ſo many for pleaſure: be it farre from mee that I lay any heauier burden vponupon any man, then the Lorde himſelfe hath layd: For I know that to all things there is an appointed time, and a time to eueryevery purpoſe vnderunder the ſunne. But as in the former treatiſe, we did not condemne the works of mens callings, becauſe we iudged them vnlawfull vponupon the day of reſt, nay we held them commendable and neceſſarie, and therefore would hauehave men faithfully to trauaile in them vponupon the ſixe dayes, that ſo they might reſt from them vponupon the ſeuenth, when they hauehave done all their worke before: So in determining (that we muſt giuegive 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 giuegive ſome time to their children and ſeruants, for their honeſt recreation, vponupon other dayes, that they be not driuen to take it vponupon this, ſeeing they can no more want it altogether, then their ordinary food. And as we hauehave ſeen they are bound to giuegive them ſome time to worke for themſelues, vnleſſe they will by their ouer much ſtraightnes compel them to it vponupon 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 onelyonly bind men to reſt from ſuch workes and pleaſures as wee hauehave 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 onelyonly to restraine the hand and the foote, but the lippes and tongue alſo, becauſe they hinder our ſelues and others from keeping holy the day, as well as any thing elſe. For vnleſſe we will reſtraine and ſhorten this commandement more then all the other, why ſhould not idle words bee forbidden here, as well as in all the reſt? And ſeeing in the firſt, both Atheiſme & prophane ſpeeches are forbidden, & it is a ſin againſt the ſecond cō mandement, to name falſe gods, vsus 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 eueryevery part of it vntounto 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 vntounto vsus) 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 vponupon the worſhip of God as they ſhould, and at the ſame time bee ſpeaking of, and liſtning vntounto the affaires of this life, euen of our commodities, profites and pleaſures. Beſides that the Lord would hauehave our mouthes and eares otherwiſe occupied vponupon this day, as well as our handes and feete, as ſhall more fully appeare hereafter. So that vponupon this day men muſt ceaſe from making of bargaines, and broaking of matters, from talking about their marchandiſe & trades, from questioning and debating of things about their cattel, corne and white meate: and generally from all worldly matters incident to our calling, and then we muſt ſpeake with new tongues (as it were) and put newe words into our mouthes, as well as new works into our hands: that it may appeare vntounto all men, which beholde vsus, 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 onelyonly 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 hauehave many fruitles diſcourſes abuot their hawking and hunting at home in their houſes, before and after it, beſides that which they hauehave 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 vponupon 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 giuegive ouer the other, but purſue it to the vttermoſt, euen to the diſturbance of others, and filling their heads ſo full of vanitie, as their own are, beſides their owne ſinne in abuſing of the time, and the diſhonor of Gods name in breaking of the Sabbath.
And now if vntounto all this which hath been ſpoken, you will giuegive me leaue to adde but one thing more, you ſhall ſee how abſolute, and perfect this lawe is, euen like vntounto 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 eueryevery one of his commandements. For this is that which was deliuered vntounto vsus in the firſt entrance into the Commandements, namely, that the whole lawe of God was giuen vntounto 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 vsus,And from hauing our minds occupied about the ſame. what in bodie and ſoule wee ſhould keepe vsus from, euen that we muſt reſt from hauing our mindes occupied about all thoſe things, which are not lawfull to be done vponupon 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 hauehave our heads fully fraught with thē: but wee muſt hauehave our vnderſtanding and affections cleane emptie & voyd of them, that there may be roome for ſuch heauenly meditations to dwell in vsus, as the Lord would hauehave vsus to be filled with them.
Caluin in Gen. 2.3.Maſter Caluin expounding theſe words, The Lord bleſſed the ſeuenth day, ſayth, this bleſſing is nothing els, but a ſolemne conſecration, Qua ſibi Deus ſtudia & occupationes aſſerit die ſeptimo, whereby the Lord doth chalenge to himſelfe vponupon the ſeuenth day all our ſtudies and labours: and therefore wee muſt not be ſuch groſſe hypocrites, as to imagine that if we hauehave 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 vntounto God, when in the meane ſeaſon, our mindes are as worldly as euer they were, and our thoughts bee as freſh vponupon 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 hauehave 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 vntounto 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 hauehave carried vsus this way, that wee would gladly hauehave ſtollen a working cunningly (as wee ſay) if wee might not hauehave been ſpied, all that we doe is but meere hypocriſie: ſo farre are we from the true obedience of this commandement.
And this wee hauehave 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 vsus: and wee leaue at that time, terrenam ſollicitudinem, the care of earthly things, that wee might the more eaſily attend vponupon the word of God: which we cannot, if ſtill our mindes hauehave theſe burthens vponupon them, and be not releaſed from worldly thoughts, which preſſe them downe from being lifted vp vntounto that heauenly life.
Maſter Caluin in his Sermons vponupon Deut. giueth this reaſon why Chriſtians ſhould not goe to lawe vponupon the Sabbath,Caluin vponupon Deut. 5. Ser. 39. Becauſe vponupon that day eueryevery man ought to withdraw himſelfe to Godward, to minde his works, that we may all of vsus 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 vntounto 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 vsus graunt it vntounto them, (which it may bee is true) that they hauehave 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 hauehave been at it, if they might hauehave 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 hauehave gained ſomething, if we would hauehave wrought, and our ceaſing from it was ſomething vnprofitable vntounto vsus, 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 vntounto it, let vsus compare this Commandement with the other, which bee of the like nature with it, and it may be, they will perſwade vsus, and leade vsus 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 vntounto 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 vponupon vsus 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 onelyonly 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 vntounto himſelfe. And ſeeing that (as our Sauiour Chriſt expoundeth the law) he that is angrie with his brother vnadauiſedly, is guiltie of the law of murther: Matth. 5.22. verſ. 28.And whoſoeuer looketh on a woman to luſt after her, hath committed adulterie alreadie with her in his hearte: why ſhould we not ſay, that hee that looketh on his buſines with a mind deſirous to bee occupied about them, hath broken the commaundement of reſting alreadie in his heart? vnleſſe he will make the one vnlike the other, and to bee as it were of another broode. For is not this that dignitie and preferment, which wee giuegive 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 giuegive 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 vsus 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 vponupon this point, they ſhall fall into a popiſh opinion, & agree with them, who when they hauehave 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 vsus, then they muſt needes giuegive 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 onelyonly reſtraine the parts of the bodie, then wee may perceiue that the heathen Philoſophers by the light of nature hauehave ſeene further into the truth of it, then we hauehave done, by the bright beames of the worde, who ſayd, that a good man muſt hauehave not onelyonly 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 vntounto: 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 vntounto the ſanctification of the Sabbath, in any tolerable meaſure.
But let vsus conſider (ſayth Maſter Caluin) whether they which call themſelues Christians, Caluin vponupon Deut. 5. ſermon 34.acquite themſelues in this point, as were requiſite; a great part of men thinke they hauehave 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 hauehave 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 vnderunder one and the ſame law, and therfore looke what libertie the Lord hath giuen vsus,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 vntounto vsus before) the ſame hauehave 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 vsus, but rather bee meanes to further vsus in the true manner of ſanctifying the day.
And we hauehave here ſo much the more libertie, becauſe we cannot do our neceſſarie buſines, but we muſt ſpeake and thinke of them, not onelyonly in the doing of them, but alſo before and after them. But becauſe I hauehave 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 vntounto 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 onelyonly neceſſary for the time preſent, which could not hauehave been thought vponupon, 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 hauehave 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 hauehave 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 eueryevery one of vsus continually, from the beginning to the end of our liues, without any interruption, vnderunder the paine of euerlaſting condemnation, as it is alledged by the Apoſtle to the Galathians out of the law:Galat. 3.10. Curſed is eueryevery 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 eueryevery curſe written in that book, and eueryevery 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: For firſt of all, we are by nature altogether ignorant of the truth of it, and when it is taught vsus, wee hauehave no conceiuing of it, and leſſe liking vntounto it, but all our reaſon and affections are cleane contrarie vntounto it, ſo that we hauehave many waies broken it in thought, word and deede, not onelyonly in the dayes of our ignorance, but ſince our knowledge, and therefore there muſt needes bee a great handwriting of accuſation againſt vsus, 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 vsus, 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 hauehave done amiſſe in this, we ſhall not be able to abide it, or to anſwer one worde for a thouſand, ſo great cauſe hauehave wee to be humbled before God, and to repent vsus not onelyonly 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 hauehave periſhed ſo many thouſand times, and how vnſpeakable the louelove of God is towards vsus 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 vntounto Christ, Gal. 3.24.that wee might bee made righteous by faith, and leade vsus by the hand vntounto our Sauiour, when it letteth vsus ſet (as in a glaſſe) how in our ſelues, we are more then loſt, and that none can ſaue vsus, but onelyonly 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 hauehave power from him to dye vntounto ſinne, and liue vntounto righteouſnes, as well in this commandement, as in any other, ſeeing that he hath not onelyonly borne the puniſhment of ſinne, but alſo tooke it away, and as he became a ſacrifice for ſinne,1. Iohn 3.8. Epheſ 4.8. Coloſſ. 2.15. ſo he came to destroy the workes of the diuell, and hauing aſcended vp on high hath led captiuitie captiue, and ſpoyled the prince of darkenes, who is throwne out, and hath giuen rich giftes vntounto men, not onelyonly vntounto his church generallie, but particularlie to eueryevery 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 hauehave been in times paſt, then are we not as yet partakers of the benefite of Chriſt, and ſo are vnderunder the curſe of the lawe, which one daye will ſeaſe vponupon vsus to our endleſſe confuſion.
2. Pet. 1.10.Therefore let vsus labour to make ſure our election, and calling by Gods workes, and let vsus ſtriue to be perſwaded that the Lord hath paſſed ouer the faultes of our youth, wherby we hauehave 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 hauehave receiued from the ſtrength of his ſacrifice, that we doe giuegive our ſelues whollie to ſerue him, in all holy obedience vntounto 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 vsus. And thus the lawe ſhall keepe vsus alſo with Chriſt, that we fall not away from him, when it teacheth vsus daylie to growe in humilitie for our ſinnes paſt, and maketh vsus to be carefull of dueties to come,Phil. 2.12. labouring to finiſh out our ſaluation in feare and in trembling.