The Doctrine of the Sabbath, Book 2 (1 of 3)

The Doctrine of the Sabbath · Book 2 (1 of 3)

p. 149The ſecond booke, declaring the ſeuerall parts of Gods worſhip, whereby we ought publikely, and priuately to ſanctifie and keepe holy the Lords Day, with other and by our ſelues.

Deut. 5.12. Keepe the Sabbath day to ſanctifie it, as the Lord thy God hath commanded thee.

13. Sixe dayes thou ſhalt labour and doe all thy worke.

14. But the ſeuenth day is the ſabbath of the Lord thy God: thou ſhalt not do any worke therein, thou, nor thy ſonne, nor thy daughter, nor thy manſeruant, nor thy mayde, nor thine oxe, nor thine aſſe, neither any of thy cattell, nor the ſtranger that is within thy gates: that thy manſeruant, and thy mayde may reſt as well as thou.

15. For remember that thou wast a ſeruant in the land… of Egypt, and that the Lord thy God brought thee out thence by a mightie hand, and a ſtretched out arme: therefore the Lord thy God commanded thee to obſerue the Sabbath day.

THe ſecond and laſt part of this Commandement is,The ſecond part of the Commandement is to ſanctifie the daye of Reſt. that wee carefullie ſpend the day of Reſt vponupon the holy ſeruice of God alone: which though it be laſt in order, yet is the chiefe and principall thing in the Commandement, and that whereunto the ceaſing from labour is to be referred, and without which the other is vnperfect, and as it were a ſhadowe without the p. 150bodie. Which that it is ſo indeede do, appeareth by the very wordes of the Lord, and the order of them pronounced from heauen as we hauehave alreadie ſeene Remember the Sabbath daye to keepe it holy, which alſo Moſes preciſelie commandeth in repeating the Law to the Iſraelites, before his death.Deut. 5.12.Deut 5:12 Obſerue the Sabbath day to ſanctifie it, …s the Lord thy God hath commanded thee, which daye wee are then rightlie ſaid to ſanctifie or keepe holy, when we beſtowe it vponupon the ſeruice of God, which is moſt holy, and ſo (by making it proper vntounto that which is holy) both we and the daye are hallowed thereby.Iohn 10.36. Zanc. de tribus Eloh. pan 2. lib. 3. cap. 9.John 10:36 That great learned man Maſter Zanchius the diuinitie reader at Heidelberge, entreating vponupon that place of Iohn (whom the father hath ſanctified) ſaith, that to be ſanctified ſignifieth to bee conſecrated vntounto God, and to bee put apart from other things vntounto an holy vſe; and ſo is God ſaid to hauehave ſanctified vntounto himſelfe the Sabbath daye, that is, to hauehave ſelected it from the other dayes, and to hauehave conſecrated it to himſelfe. And this ſignificatiō is very common in the ſcripture: wherupon the people alſo of God are ſaid to be ſanctified vntounto God, and in this ſenſe Christ taketh where, when he ſaith that he was ſanctified of the father, for he alone of all the three perſons, and of all other creatures was ordained vntounto the office of the mediator, and to be the head of the Church; euen before he tooke vponupon him our fleſh.

Chryſost. in Gen. 2. Homil. 10.Gen 2Whereunto agreeth that of Chryſostome. Quid est? What is the meaning of this? He hath ſanctified it: he hath distinguiſhed it from other dayes, and we ſee to what end. For as M. Bullinger ſaith: God hath ſanctified the Sabbath, not that one day in it owne nature, Bulling. in Rom. 14.5.Rom 14:5is better then another, or becauſe he delighteth in our Idlenes, but hee hath therefore ſundered the Sabbath from other dayes, which hee hath appoynted for worke, It is then ſanctified when we beſtowe it vponupon Gods worſhip.that we resting from our workes vponupon this one daye, might more freelie heare the law of God, and worſhip him. For by this meanes in deede all the things that euer hauehave been vſed in the ſacred worſhip of God, hauehave p. 151been hallowed, in ſo much, that of what kinde or nature ſoeuer, they were before, yet now the holie God, whom onelyonly they ſerued, and his holie worſhip, vntounto which they are made proper, hath ſanctified them, and made them ſo wholly to differ from all other, as though they were not of the ſame nature and kinde, and ſo from that they were before, as though they were not the ſame any more.

Thus we doe reade that the tabernacle and the temple were holy with all the miniſters of both, Which alſo ſanctifieth all other creatures vſed therein. Exod. 29.44. Leuit. 27.30.Exod 29:44Lev 27:30& whatſoeuer thing els ſerued in them euen vntounto the very garmēts of the prieſts; as it is in the 29. verſe of the ſame chapter, and the tithes of the land giuen vntounto the maintenance of Gods worſhip; and them that ſerued in it. So then as all other things are called moſt holie vntounto the Lord in the ſame chapter, becauſe they are ſeparated from that common vſe, verſ. 28.wherein other of the ſame nature are imployed and may not bee vſed, but to the Lords vſe: So the Sabbath day, or day of reſt, is then ſanctified of vsus, when wee doe not vſe it in the affayres of this life, from the which it muſt be ſeperate, and from which vponupon it we muſt reſt, (and therefore it is called a day of reſt, as wee hauehave ſeene▪ but vſe it in the Lords ſeruice, and make that day proper vntounto it, and to nothing principally but that: So likewiſe in the 40. chapter of Exod. (where mention is made of the rearing vp of the Tabernacle, and how eueryevery thing was ſanctified by Moſes, and made holie) that which the Lord ſpeaketh of Aaron is true of all other things that ſerued in the Tabernacle: Thou ſhalt put vponupon Aaron the holie garments, Exod. 40.13.Exod 40:13and ſhalt annoint him, & ſanctifie him that he may miniſter vntounto me in the Prieſts office: where in the latter words he expoundeth what is ment by making him holie, euen to appoynt him to that holie office, that hee might ſerue the Lord in his holie ſeruice. For as the Lord himſelfe did then ſanctifie the day, when he appoynted it to this holie end, ſo when he commandeth vsus to ſanctifie it, he requireth p. 152that wee ſhould vſe it onelyonly to that holie ende, for which it was ordained, and ſo by the right vſe of it, to maintaine (as it were) that holines, which at the firſt was put vponupon it. Euen as Moſes did then ſanctifie all the forenamed things, when he dedicated them to Gods worſhip, and the Prieſts (by vſing them in that manner alone) did keepe them holie ſtill: which they ſhould hauehave vnhallowed, whenſoeuer they had abuſed them to any other end, or not vſed them to this holie end.

As the water, bread & wine in the Sacraments.Thus wee may eaſily vnderſtand, what is the true hallowing of the day, euen to ſpend it in all the parts of Gods worſhip, which maketh eueryevery thing appoynted vntounto it holie, euen the very time that is ſpent about it. Therefore as the common water being once brought into the Church, and appoynted for Baptiſme, is no more common, but holie water, being ſeperated from the common vſe of water (which is to waſh, &c.) and now appoynted to aſſure vsus of the forgiuenes of our ſinnes by Chriſt, and of our new birth in him, at the commandement of God (which is holie): And as the common bread and wine ſet vponupon the table of the Lord, appoynted for the Sacrament of the Lords Supper, (which is holy) and ſo put apart from the common vſe of theſe creatures (which is to feede our bodies) and applyed to that vſe which is not common but holie (namely, that we thereby might bee aſſured, as by moſt certaine pledges that our ſoules and bodies ſhall be nouriſhed vp by faith in Ieſus Chriſt vntounto euerlaſting life) are no more common bread, but holie, during this moſt holie vſe: and the Lord Ieſus Chriſt at the firſt, by appoynting them to theſe endes did ſanctifie them, the Miniſters and the people by thus vſing of them, doe hallow them, or keepe them holie: So what time ſoeuer is beſtowed of any, vponupon the ſeruice of God, he keepeth that holie, and the Lord commanding vsus to keepe holie the day of reſt, doth require that wee ſhould ſpend it in the holie ſeruice of his maieſtie, vntounto which he himſelfe appointed p. 153it at the firſt, and ſo ſanctified it. And this that wee might doe the better, he commandeth vsus to reſt from all other things in the world, that ſo the day might not bee taken vp with any thing els, ſaue this, which maketh it holie.

And thus we doe not onelyonly ſee that it is further required in this Commandement, that Gods holie worſhip ſhould be practiſed vponupon this day,To worſhip God vponupon this day, is the moſt principal thing in the Commandement. but alſo that this is the moſt eſpeciall thing contained in it, and vntounto which all other things are to be referred: & therefore the Lord himſelfe in pronouncing the lawe, vſeth as many words to commend vntounto vsus the ſanctifying of the day, as he did to eſtabliſh reſting from worldly affayres: as namely, when firſt of all he ſayth: Remember the Sabbath day to keepe it holie: and afterwards calleth it the Sabbath of the Lord thy God, that is, a day of reſting from all other things, that it might be beſtowed in ſeruing the Lord thy God, for it is called the Sabbath of the Lord, not ſo much becauſe it was appoynted by the Lord, as for the Lords vſe: & therfore ought rather thus to be tranſlated,Tremel. Ari. Mont. Vatabl. The Sabbath vntounto the Lord, or day of reſt for the Lord. And amongſt other great learned men, which thus reade it, ſo alſo writeth Tertullian: Septima die Sabbatiza Domino Deo tuo:Tertull aduerſus Marcion. lib. 3. Keepe the ſeuenth day an holie Sabbath vntounto the Lord thy God.

And to this ende, as the Lord himſelfe doth oftentimes call them his Sabbaths, ſo the ancient and learned father well obſerueth it:Hierom. in Ezec. 45.Ezek 45 Obſeruandum (ſaith he) it is to be marked that he doth not ſay abſolutely, and you ſhall ſanctifie the Sabbath: but with a note of difference, Sabbatha mea, my Sabbaths. And ſo writeth Wolphius: Wolph. Chronol. lib. 2. cap. 4.De Sabbathis plerunque, God doth often ſo ſpeake of the Sabbaths, that hee calles them his, not for difference ſake, becauſe the people of God then had none other: but that he might ſhewe that the Sabbath was appoynted for the honour of his name, and dedicated vntounto his ſeruice. And as he giueth vsus libertie to worke our owne worke vponupon the ſixe dayes, ſo he commaundeth p. 154vsus ſtraightly to ceaſe from them vponupon the ſeuenth: that we might worke for the Lord, ſeeing it is appointed to bee a day of reſting from all other affaires for the Lords buſines ſake. And laſt of all hee addeth, that whereas the Lorde did create the worlde in ſixe daies, hee himſelfe entered into a new worke, diſtinct from the former vponupon the ſeuenth, and therefore bestowed an eſpeciall bleſſing vponupon that day, which all the reſt hauehave not, euen the bleſſing of ſanctification, that it might be kept holy to himſelfe. For as Maſter Caluin ſayth, Benedixit & ſanctificauit, Caluin. in Gen. 2.3.Gen 2:3ſecundum verbum eſt exegeticum prioris: Of theſe two words, (the Lord bleſſed and ſanctified) the latter doth expound the former.

Pet. Mart. in Gen. 2.Gen 2Whereunto agreeeth Peter Martyr, To bleſſe is to giuegive and bestow ſomething: this did he chiefly giuegive vntounto it, that therein wee ſhould rest, and apply our ſelues to the ſeruice of God: which ſo many words aboundantly teſtifie, that the waightieſt thing in this commandement, is that the day of rest ſhould bee bestowed vponupon Gods ſeruice, in ſo much that if we had attained vntounto the perfect obſeruing of the rest, yet we are not come to the end and goale (as it were) of this commandement, no not vntounto the midde way of it: which is ſo much the more diligently to be taken heed vntounto, becauſe many through a groſſe and palpable ignorance and want of religion, as they cannot be perſuaded of that preciſe reſt, which we hauehave ſeene here commanded, ſo more prophanely dreame, that though not all, yet the greateſt part of obedience vntounto this commandement conſiſteth in abſtaining from al worldly buſines, and therefore they that hauehave ſome care of this, yet neuer or very ſeldome thinke of the other, and making ſome conſcience of working that day, thinke it to bee a veniall, or no ſinne at all to neglecte the ſeruice of God, (which is moſt eſpecially required) or at leaſt wiſe not to be throughly occupied about it,Cal in Exod. 20.12.Exod 20:12 as the Lord on that day doth require. For as Maſter Caluin ſayth, God was not p. 155delighted with the idlenes of his people, but when hee bad them rest vponupon the ſeuenth day, there was relation to an other end: For as the ſame man ſaith in another place, This were a very bare and naked thing, Idem vponupon Deut. 5. ſer. 34.Deut 5that our hands onelyonly and our feete ſhould reſt, and that nothing elſe ſhould bee done. What muſt we doe then? wee ought to apply this rest vntounto a more high and excellent thing. And a little after he ſhewes it more particularly, ſaying, When our ſhop windowes are ſhut in on the ſunday, when wee trauaile not after the common order and faſhion of men, this is to the ende wee ſhould hauehave more liberty and leaſure to attend on that which God commandeth, that is to wit, to be taught by his word, to aſſemble our ſelues together to make confeſſion of our faith, to call on his name, to exerciſe our ſelues in the vſe of his ſacraments. Therefore the ſeruant of God Moſes, to meete with this groſſe corruption in the 5. of Deuteronomie, doth not onelyonly vſe the forenamed word of ſanctifying the day, but further addeth in the ſame place: As the Lord thy God hath commanded thee, Deut. 5.12.Deut 5:12making the greateſt part of the commandement to conſiſt in hallowing of the day. For when God ſanctified the day, Iunij praelect. in Gen. 2.3.Gen 2:3he commanded man to ſanctifie it, that is, to bestowe it in holy exerciſes.

So then looke howe many reaſons there were before for the eſtabliſhing of the day of rest, ſo many more are there for the keeping it holy, ſeeing this is the principall end of reſting, that it might be hallowed, which becauſe it cannot be in that manner that it ſhould, vnleſſe we doe reſt, (for we cannot wholly beſtow it vponupon Gods ſeruice, if wee beſtowe it vponupon our buſines in whole, or in part) therefore that this principall might hauehave his due roome, al other things muſt giuegive place vntounto it. And though there were many other cauſes of ordaining the day of reſt, (as we hauehave alreadie ſeene) yet none ſo chiefe and principall as this: For Adam being in paradiſe, whiles he had not yet ſinned, though he was therefore exempted from many p. 156cauſes of reſting, which his poſteritie did ſtande in need of, yet for this cauſe was bound vntounto it, as much as any, that reſting from the works of the garden, he might ſanctifie it according to the commandement, which otherwiſe he could not doe. And therefore in the wordes of the commandement we are willed to remember the Sabbath day to keepe it holy,Therefore we ought to remember the Sabbath to this end eſpecially. not ſo much remembring that we reſt vponupon it, as that we ſanctifie the time of our reſt, and therfore remember to reſt before hand, that nothing might hinder vsus from the worſhip of God vponupon the day of reſt, but therfore reſt, and therefore remember to reſt, that the ſeruice of God might bee taken in hand. And as it is a ſin not to be carefull of the Sabbath, that we might reſt vponupon it, ſo it is a greater ſinne not to obſerue it, that it might be a Sabbath vntounto the Lorde by ſanctifying of it: and if for want of heedfulnes any thing do compell vsus to worke vponupon the day of reſt, it is our ſinne in not marking the Sabbath day: ſo if by our negligence we cannot ſanctifie the day of reſt vntounto the Lorde, it is a greater ſinne of not remēbring to keepe it holy, which is the firſt & greateſt thing in this commandement.

Maſter Muſculus ſayth, Polluitur Sabbathum, cum cuius gratia instituitur, Muſcul. in Math. 12.11.Matt 12:11à pleriſ que plane non curatur: The Sabbath is broken of many, when they conſider not to what end it was ordained. How many in the world can and do remember well enough the Sabbath day to reſt vponupon it? but how fewe doe remember to imploy that time about the Lords buſines, and ſo to keepe it holy? One maketh account of the Sabbath day for this ende, another reckoneth of it for that, and eueryevery one remembreth it for ſome purpoſe, but the Lord would hauehave vsus to remember it, that wee might altogether beſtowe it vponupon his worſhip, yet none almoſt looketh vntounto that. Therefore it was the wiſdome of God to meet with this blockiſhnes of our, (who remember eueryevery thing ſauing that, that we ſhould, and thoſe good things which we doe remember, wee thinke of them to farre other ends then wee ought to doe) and p. 157to tell vsus plainly, that this is the chiefeſt ende of marking the Sabbath, that we might keepe it holy: which if we doe not, as we cannot ſo well marke it, as we ſhould, ſo wee doe marke it to a wrong ende, and doe (as it were) take our markes amiſſe of it. Maſter Caluin vponupon theſe words ſayth, Hinc colligimus: Wee gather from hence, that God ſpeakes not of a ſmall matter, Caluin in Exod. 20.8.Exod 20:8when he commends the ſanctification of the Sabbath not in a word, but doth exhort them vntounto the diligent marking of it, and ſo doth pronounce that their want of care to marke, is a breach of the commandement. And Maſter Muſculus vponupon the ſame words ſaith, Notādum quod, It is to be noted that he doth not ſimply ſay: Sanctifie the Sabbath day, but remember to do it. This kind of commanding is not light, but waightie, hereby is ſignified, Muſcul. in eundem locum.that a matter of great importance is commaunded, and that which by no meanes is to bee neglected, but with great care to be kept. For ſo do parents and masters vſe to commend the doing of thoſe things vntounto their ſeruants & children, which aboue all other things they would hauehave leaſt of all neglected. So then if it be neceſſary to reſt vponupon this day, (as it hath been ſtrongly prooued vntounto vsus) then is it much more neceſſary to ſanctifie the day, as we hauehave ſeene in part, and it ſhall more fully appeare vntounto vsus hereafter. Which wee had need ſo much the more carefully to take heede vntounto, becauſe the common practiſe of men is ſo cleane contrarie vntounto it, and the ſinne as it is more common, ſo it is greater and more dangerous.

And now we may more plainely vnderſtand the great neceſſitie of that preciſe reſt, which hath beene ſo often ſpoken of, and is ſo hardly receiued, euen for becauſe that otherwiſe we cannot ſo keepe it holy vntounto the Lord, as we ought to doe: For this is the law of things conſecrated vntounto the Lord, that they may not otherwiſe be imployed, thē to his vſe, & they muſt not be partly his, & partly ours, but altogether his, if they be holy to him: therfore ſeeing the day muſt bee hallowed, it muſt not be vſed in other affaires, ſauing in the lords buſines, & it muſt not be partly p. 158ours by dooing our owne worke, and partly the Lords by dooing his, but his alone; as it is called a Sabbath vntounto the Lorde, and therefore we are willed to doe no manner of worke in it.

And that the truth of this doctrine might appeare vntounto vsus ſo clearely as the noone daye,The ſanctification of this day is very preciſely vrged in the Scriptures. euen that the Sabbath ought moſt vndoubtedlie to be ſanctified of all ſortes, let vsus vntounto all this, which hath been alreadie ſpoken, adde the conſideration of ſo many ſcriptures, wherein the ſpirit of God ſpeaking of the Sabbath, doth in moſt ſignificant words, commende (according to our capacitie) this truth againe and againe to vsus. And firſt of all in the ſixteene chapter of Exodus.Exod. 16.23. verſ. 25.Exod 16:23 To morrow is the rest of the holy Sabbath vntounto the Lord: and afterwards: To day is the ſabbath vntounto the Lord; in both which places he calleth it a Sabbath vntounto the Lord, and in the former place, an holy rest, not onelyonly ſhewing that they ſhould reſt vponupon it, but eſpecially to what ende, namely that they might keepe the day holy vntounto the Lord by ſeruing of him: and therefore he ſtandeth vponupon it, calling it an holie rest, and further adding a Sabbath vntounto the Lord: as purpoſing to let them ſee into the moſt eſpeciall end of their reſting, euen the ſanctification of the daye in the holy ſeruice of God. Moreouer in the thirtie one chapter of the ſame booke:Exod. 31.14.15Exod 31:14Exod 31:15 Ye ſhall keepe the Sabbath, for it is holie vntounto you. Sixe dayes ſhall men worke, but in the ſeuenth day is the Sabbath of the holy rest vntounto the Lord: where he calleth it both holie, and holy vntounto the Lord: ſhewing what manner of reſt it muſt bee, not an idlenes, or ſleepie taking of our reſt and eaſe, but a carefull ſpending of that time in Gods ſeruice, in which we muſt reſt from all other things, eſpecially for that purpoſe. Likewiſe in the 35. chapter of the ſame booke: Sixe dayes ſhalt thou worke, Exod. 35.2.Exod 35:2but the ſeuenth day ſhall be vntounto you the holy day of rest vntounto the Lord: where Moſes declaring that meſſage vntounto the people, which he had receiued before from the Lord for them, telleth it to them p. 159fully and in the ſame number of wordes almoſt, ſtraightly requiring at their hands the keeping holy of the Sabbath day, as a thing of great importance, as appeareth by his ſpeech ſo earneſt, and doubled, calling it an holy Sabbath, and then a day of rest vntounto the Lord.

But what ſhould I here ſtand vponupon all the places of Gods word, in the olde and new teſtament, (which are infinite) giuing moſt certaine teſtimonie and authenticall credite to this doctrine; the time would not ſerue, and the treatiſe would grow into a greater volume, then I am willing it ſhould: theſe may ſuffice to ſhew vntounto vsus, that the keeping holy of the Sabbath day, muſt be the principall matter in this commaundement, and (as it were) ſtand in the firſt ranke, when it is in ſo many places, and in ſuch ample wordes commended, and recommended vntounto vsus. For if it be the wiſdome of a ſeruant, there to be very attentiue, where his maſter vſeth many words, and to be aſſured, that that is a matter of great waight; then much more ought wee to iudge the hallowing of the Sabbath daye to bee a thing, then the which nothing ought more to be regarded of vsus, when vntounto the words of Remembring and Marking (that are ſet in the beginning of the commandement) this thing alſo is in ſo many words ſpoken vntounto vsus, and as it were beaten into our eares. That I might not ſpeake any thing of ſuch other places, wherein the ſeruing of God, in the place appoynted by himſelfe, is adioyned vntounto ſuch exhortations as are made for the keeping of the Sabbath, thereby declaring by what meanes eſpecially the Sabbath is kept holie: Leuit. 19.30.Lev 19:30as ye ſhall keep my Sabbath, and reuerence my ſanctuarie: where the Prophet Moſes exhorting the Iſraelites to the diligent keeping of the Sabbath daye, ſpeaketh vntounto them of that worſhip of God, which was practiſed in the ſanctuarie, as the onelyonly way to keepe it. VntoUnto which agreeth that which is ſet downe in the 23. chapter of the ſame booke. Sixe dayes ſhall worke be done, Leuit. 23.3.Lev 23:3but in the ſeuenth day ſhall be p. 160the ſabbath of rest, an holy conuocation. Ye ſhall do no worke therein, it is the Sabbath of the Lord in all your dwellings. For in this place hee doth not onelyonly call it a ſabbath vntounto the Lorde (ſo many times before) but alſo ſaith,Holy aſſemblies were cō manded to be kept vpō theſe dayes. that vponupon it must be an holie aſſemblie, which aſſemblie then ſhould be holie, becauſe they muſt meete for an holy purpoſe, not to deale about any worldly affayres, (which notwithſtanding they did at other times) but to bee occupied altogether in the holy ſeruice of God, and in an holy place.

And this was a thing not peculiarly belonging to ſome one day, but generallie commanded, and practiſed vponupon eueryevery Sabbath day: namely to hauehave holy meetings, that the day might be kept holy. And indeed, it was ſo inſeparably adioyned vntounto the Sabbath, that it was not onelyonly ordinarie vponupon the ſeuenth day, which is onelyonly properly called the Sabbath, but vponupon all other feſtiuall dayes of the Iewes, commanded by God vntounto them to obſerue, (which had alſo the nature of the firſt, and true Sabbath) as appeareth moſt plentifullie in this one forenamed chapter of Leuiticus in many verſes, where their ſeuerall feaſtes are reckoned vp: of which as he afterwards ſpeaketh in particulars,Leuit. 23.4.Lev 23:4 ſo thus of them all in generall. Theſe are the feasts of the Lord, and holy conuocations which yee ſhall proclayme in their ſeaſons, calling them feastes vntounto the Lord, that is, dayes of reioycing before him, & thankſgiuing to him for his benefites, and praying to God for the continuance of them: wherein that they might bee furthered, they had the exerciſes of the worde, and offering vp of ſacrifices, euen as they did reſt from their other buſines, that they might wholy attend vponupon theſe, and ſo the conuocations or aſſemblies of the people were holie: which if it were true of thoſe daies that were but appurtenances vntounto the weekely Sabbath, then muſt it needes much more be verified of it, whereunto all the other were referred. And if the other dayes could not be feastes vntounto p. 161the Lord, as they are called, vnleſſe they were holie aſſemblies, then much leſſe can this bee a Sabbath vntounto the Lord, which is the very name of it, vnleſſe their meetings be in the Lord, and for his worſhips ſake.

For this cauſe the Prophet Eſay calleth it the Lords holie day, and a day conſecrated as glorious vntounto the Lord, ſaying: If thou turne away thy foote from the Sabbath, Eſay. 58.13.Isa 58:13from doing thy will on my holie day, and call the Sabbath a delight to conſecrate it, as glorious vntounto the Lord, and ſhalt honour him, &c. whereby he doth declare that the eſpeciall thing in the Sabbath day, is the honor and ſeruice of God, vponupon which we muſt ſo altogether attend, that it may appeare that wee hauehave dedicated the day vntounto him indeede, and made this the chiefe glorie of it, that it is holie vntounto him. Therefore it was commanded in the lawe, that the ſacrifices, and ſo conſequently al other parts of Gods worſhip, (which were neuer ſeuered from them) ſhould bee doubled vpō the Sabbath day,And then the daily ſeruice of God was doubled. that ſo they might altogether be occupied about them, and doe nothing els, the whole time being taken vp with them: as is in expreſſe words ſet downe by Moſes, Numb. 28.Num. 28.9.10Num 28:9Num 28:10 where hauing ſpoken before of the daily morning and euening ſacrifice, he addeth: But on the Sabbath day, ye ſhall offer two lambes of a yeare old without ſpot, and two tenth deales of fine flower for a meate offering, mingled with oyle, and the drinke offering thereof: this is the burnt offering of eueryevery Sabbath, beſide the continuall burnt offering and drinke offering thereof. And Chryſostome ſpeaking of this thing, ſayth,Chryſoſt de Lazar. conc. 1. The Sabbath was not giuen for idlenes ſake, but rather that wee being drawne away from the cares of temporall things, might bestow all our leiſure vponupon ſpirituall things: Nam ſacerdos eo die duplicat hoſtiam: For (ſayth he) the prieſt vponupon that day doth double his ſacrifice.

And if wee looke into the 17. chapter of the Prophet Ieremie, where he promiſeth from God, a bleſſing to the Iewes, if they would keepe the Sabbath, and threatneth a p. 162moſt grieuous deſtruction to them, if they did breake it, wee ſhall finde that in many verſes, ſpeaking of the true manner of keeping that Commandement, how he not onelyonly requireth a reſting from bodily labour, but alſo the beſtowing of it vponupon Gods ſeruice, when alwaies he ioyneth theſe two together:Iere. 17.22 25.27Jer 17:22 If ye doe no worke, but ſanctifie the Sabbath, as I commanded your fathers. Whereunto agreeth the practiſe of the whole Church, from time to time, as appeareth by the very reading of the ſtorie of the new Teſtament, in which from the one end of it, vntounto the other, nothing is more cleare, then the ordinarie reading, preaching, and hearing of the law publikely, with all the reſt of Gods ſeruice practiſed vponupon the Sabbath with one conſent: which as it is confirmed by infinite teſtimonies, ſo the time would not ſerue to ſtand vponupon them, I will content my ſelfe with that one, which is ſet downe in the Acts of the Apoſtles: For Moſes of old time hath in eueryevery citie them that preach him, Act. 15.21.Acts 15:21ſeeing he is read in the Synagogues eueryevery Sabbath day.

And when the day was chaunged, all the exerciſes of religion were chaunged together with it, and did ſtill accompanie it:In the time of the Goſpell theſe meetings are, and ought to be vponupon the Lords day. So that the holie meetings of the Church were vponupon the firſt day of the weeke. I call them holie (as before) becauſe they were taken in hand, and continued only for the holie ſeruice of God, as it is apparant in the 20. chapter of the ſame booke, beſides many other places, where the Euangeliſt S. Luke writeth thus: The firſt day of the weeke the Diſciples being come together to breake bread. Paul preacheth vntounto them, Act. 20.7.Acts 20:7&c. Whereunto no doubt the Apoſtle S. Iohn had reſpect in his Reuelation, when he calleth this new day,Reuel. 1.10.Rev 1:10 by this new name, the Lords day, deriuing it from the Lord Ieſus, who was made Lord and heire of all things, who as hee did riſe againe vponupon this day, ſo he did institute a new ſeruice, and a new miniſterie, and a new day in the honour of the new worke, which he had now finiſhed. So that it is true, which Maſter Bucer ſayth: p. 163Communi Chriſtianorum conſenſu dies Dominicus cō uentibus eccleſijs publicis dicatus fuit ipſo ſtatim tēpore Apoſtolorū:Bucer in Mat. 12.11.Matt 12:11 The Lords day was appoynted for the common aſſemblies of the Church, euen in the Apostles time. And therefore (as it hath been declared before) this was not firſt brought in by the Chriſtian Emperours, but allowed and approued by them, or rather by publike authoritie eſtabliſhed, whereas the Chriſtians did without law, by the authoritie of Gods word, obſerue it before. So that it may truely be called the Lords day, as it is indeed, not only becauſe the Lord Ieſus did ariſe from the dead vponupon that day, and ſo declared that he had made an end of the worke of our redemption, but alſo and eſpecially becauſe by ſeruing of him vponupon that day, in that manner that he hath appoynted, not onelyonly the memorie of it is kept, but we are made partakers of the benefit of it alſo.

Therefore, vnleſſe wee will chaunge the name, which wee ought moſt preciſely to keepe, as a chiefe honour of it, wee muſt retaine the ſeruice of it, without the which, the name is idle and fruitleſſe. For as S. Augustine ſayth: Tantum diuinis cultibus ſeruiamus dantes ſcilicet huic diei reuerentiam: We reſt (ſayth he) from other things, Auguſt. de tēp. ſerm. 251.that wee might onelyonly ſerue God, therein giuing honour and reuerence vntounto this day. Shewing that the honour of the day conſiſts in ſeruing God vponupon it. For as the Apoſtle Paul writing of the Sacrament of the bodie and bloud of our Lord & Sauiour Ieſus Chriſt, doth vſe theſe words, the Lords Supper, and the cup of the Lord, 1. Cor. 11.20.27.1 Cor 11:201 Cor 11:27and the Lords table, not onelyonly becauſe this was inſtituted by our Lord Ieſus Chriſt, but alſo becauſe he is there moſt truely preſent, and doth there wholly offer himſelfe vntounto vsus, to bee made partakers of him, and becauſe we miniſtring and receiuing of it, do yeeld him that ſeruice, which he requireth of vsus, according to his Commandement;Luc. 22.19.Luke 22:19 Doe this in the remembrance of me: Euen ſo it is called the Lords day, both in the olde and new Teſtament, becauſe of the ſeruice p. 164in it done vntounto the Lord: as the Church alſo therefore is called the Lords houſe, 1. Tim. 3 15. Matth. 21.13.1 Tim 3:15Matt 21:13becauſe it is the houſe of prayer vntounto him.

All which places ſeuerally by themſelues, and ioyntly together, doe beare witneſſe vntounto the thing wee hauehave in hand, namely, that here is commended vntounto vsus, not only the carefull abſtayning from all worldly buſines, but eſpecially and aboue al the holy ſpending of the time in the diuine ſeruice of God, which is ſo much greater then the other, by how much the principall in eueryevery thing, is greater then thoſe that are but helpes and furtherances vntounto it. And here I may put you in minde of that which Auguſtine ſayth to this purpoſe:Auguſt. de tēp. ſerm. 251. Let vsus take heede that our reſt be not idle and vaine, but being ſeuered from al other buſines: Solo diuino cultui vacemus: let vsus attend only vponupon the worſhip of God.

Therefore let vsus in the feare of God be perſwaded, that it is our bounden dutie vponupon this day to ioyne our ſelues to the holie aſſemblies of Gods people in the Church,Therfore vponupon this day wee ought to come to Church, & to be occupied in all the parts of Gods worſhip. (which is his houſe) there to ſerue him, and to come thither, as it were to his ſchoole, there to heare his voyce, to learne his moſt holie will, to doe it, that ſo alſo we might make prouiſion for our ſoules, that we might be the fitter to ſerue him the whole weeke following. And this is that, which an eloquent and diuine Philoſopher writeth: When the Sabbath is ſo greatly commended in the old teſtament: P. Ram. comment. de rellig. lib. 2 cap. 6.Schola Domini praecipue commendatur, Academia non Platonis, vel Ariſtot. The ſchoole of God eſpecially is commended vntounto vsus, not the ſchoole of Plato, or Aristotle, but of almightie God, the knowledge (I ſay) of his law, and the vnderstanding of the heauenly couenant betweene God and man is commended vntounto vsus. And this was the practiſe of the Primitiue Church, as it appeareth by the conſtitutiōs of the Apoſtles (if they bee theſe) wherein it is thus decreed:Constit. Apost. cap. 63. Ʋerùm in die Dominico diligentius conuenite: Come together more diligently vponupon the Lords day, to giuegive p. 165thankes vntounto God, who hath made all things by Ieſus Chriſt, and hath ſent him vntounto vsus, and hath ſuffered him to dye, and raiſed him from the dead: For what excuſe (ſay they) can he bring vntounto God, who vponupon this day doth not come to heare the wholſome word of the reſurrection of Chriſt?

But if we further demaund what are the pars of Gods ſeruice, that we ſhould be occupied in; ſurely to ſpeake of the true manner of worſhipping God, doth not properly belong to this place, it was ſufficiently opened vntounto v…in the ſecond commandement, but generally whatſoeuer is the true worſhippe of GOD, in that wee are bound to ſerue him publikely and priuatly, as at all other conuenient times, ſo wholly and altogether vponupon this day, and to doe nothing but that, that ſo it might be an holy day indeede, conſecrated vntounto the Lorde, and the Lords day alone, as wee hauehave ſeene it to bee called in the ſcriptures. Therefore whereas the Lord is ſerued in the miniſtrie of his word, ſacraments, prayer, & al other parts of his holy diſcipline and gouernement, which hee hath appointed for his Church, theſe are the very thinges in which the day is to be conſumed, and without the which we cannot ſanctifie it in the leaſt tolerable meaſure. In ſo much that as we hauehave ſeene the ſanctifying of this day ſo highly cōmended vntounto vsus in the word, ſo we ſhal ſee the practiſe of all theſe ſet downe in particulars, in ſundry places of the ſame worde, as the onelyonly meanes whereby it is ſanctified of vsus.

Therfore we hauehave ſeen already,Numb. 28, 9.Num 28:9 that many ſacrifices were then to bee offered, which were neuer truely performed without the word, which gaue life vntounto them, and without prayer, that they might bee accepted, and confeſſion of their ſinnes, that thereby they might be aſſured of the forgiuenes of them: So that in commanding the one by name, he includeth the other, which were neuer ſeuered from it, eſpecially ſeeing that in ſo many places of the ſcripture they be ioyned together. And this is that which p. 166the Prophet Ezechiel ſpeaketh of,Ezek. 46.1.2.3.Ezek 46:1Ezek 46:2Ezek 46:3 ſhewing both the Prince and the people, what they ſhould doe vponupon the Sabbath, namely, that the gates of the Temple being ſet open, they ſhould repaire thither, and there the Prieſts ſhould offer their burnt offeringes, and they ſhould worſhip the Lorde.

But it is more plainely ſet downe in the newe Teſtament, that it was the ordinary cuſtome of the miniſters, and people to meete together, and ioyne in the word, ſacrament and prayer. For in the 20. chapter of the Acts, it is reported by Saint Luke, Act. 20.7.Acts 20:7that the Church of God at Troas, vponupon the firſt day of the weeke, (which is the Lords day) came together to breake bread, (that is, to receiue the ſacrament,There ought to be the preaching of the worde vponupon this day in all places. hee noting for breuitie ſake, vnderunder one kinde the whole action) and he taketh that rather then any other, to ſhewe vsus that this was one of the vſuall partes of Gods ſeruice in the primitiue church, to receiue the ſacrament eueryevery Lords day, as well as to ſerue him in any thing elſe: and Paul being there, then preached, where hee alledging no other cauſe of both theſe, then that it was the firſt day of the weeke, (wh…ch was then appointed to bee ſanctified) doth teach vsus, that theſe are the meanes to ſanctifie it by, and that they are proper vntounto the day.

Now though prayer be not here named, yet we are to preſume that neither the word nor ſacraments were miniſtred withouth it, ſeeing the fruite of both dependeth vponupon the bleſſing of God, which is obtained by prayer, and ſeeing that in other places they are ioyned together. And that the miniſtrie of the word is ſo vnſeparably ioyned to the Sabbath, and hath alwaies beene, further appeareth by that which is moſt plainely & in many words ſet downe in the 13.Acts 13.14.Acts 13:14 chapter of the ſame ſtorie: where it is thus written, When Paul and Barnabas departed from Perga, they came to Antiochia, a citie of Piſidia, and went into the Synagogue on the Sabbath day, and ſate downe. 15. And after the lecture of the law and Prophets, the rulers of p. 167the ſynagogue ſent vntounto them, ſaying: Ye men and brethren, if yee hauehave any worde of exhortation for the people, ſay on. 16. Then Paul ſtood vp, and beckened with the hande, and ſayd, Men of Iſraell, &c. as followeth in that chapter, to the 42. verſe, where againe it is written, that when they were come out of the Synagogue of the Iewes, the Gentiles beſought that they would preach theſe wordes to them the next Sabbath day. 44. And the next Sabbath day came almost the whole citie, to heare the world of GOD: which words doe ſufficiently ſhew, that it hath alwaies beene diligently obſerued of the Church to ſanctifie the Sabbath day in the publike reading and preaching of the word, as in the moſt ſingular part of Gods ſeruice: For Paul came and founde the Church alreadie met together vponupon the Sabbath, and reading the lawe and the Prophets, and then was deſired to preach: and afterwards being deſired to preach againe, they came and heard him vponupon the Sabbath. And in the 15. chapter wee hauehave heard alreadie, That Moſes hath of old time, Acts 15.21.Acts 15:21in eueryevery citie them that preach him, ſeeing he is read eueryevery Sabbath day in the Synagogues. Beſides that which is written of Paul in the 17.Chap 17.1.2.3 chapter, that he comming to Theſſalonica, where was a Synagogue of the Iewes, as his manner was, went in vntounto them, and three Sabbath daies disputed with them by the ſcriptures, opening and alledging that Christ muſt hauehave ſuffered, and riſen againe from the dead, and this is Ieſus Chriſt, whom (ſayd he) I preach vntounto you.

But it were an endleſſe labour (though profitable) in order to reckon vp all the ſeuerall places, which ſhewe that theſe are the holy works of the Sabbath, which the Lord requiteth all men to bee occupied in, if they will ſanctifie the day according to his commandement, and as the practiſe of the Church giueth vsus example. And vponupon theſe conſiderations, it ſeemeth it was enacted in a councell held in Germanie, vnderunder Charles the great, for the maintaining of the publike preaching eueryevery Lords p. 168day,Concil. Mogūt. cap. 25. that Si forte Epiſcopus, If the Biſhop be not at home, or be ſicke, or vponupon any other vrgent cauſe be not able himſelfe▪ Nunquam tamen deſit diebus Dominicis, qui verbum Dei praedicet, Yet let it bee ſo prouided that there neuer want one to preach the worde of God vntounto the people on the Lords daies.

Phil. Melanct. in praecept. 3.Maſter Melancthon reckoning vp many parts of ſanctifying the Sabbath, ſayth, Piè fungi ministerio, where he makes this not onelyonly one, but the principall thing, for a man well to diſcharge his miniſterie: in which anſwer he includeth the preaching of the word, becauſe a little before he ſayth, that the Prophets when they lament the deſolation of the Sabbath, they complaine, Abolitum eſſe ministerium docendi, That the ministerie of teaching was aboliſhed, and that the prieſts lips did not keepe knowledge: But (as themſelues ſay) they were dumme dogs, and delighted in ſleeping.

Bucer in Mat. 12.11.Matt 12:11And Maſter Bucer in this argument, writing of the practiſe of that Church wherein himſelfe liued, ſayth, Dominicis diebus in ſingulis Parochijs, ad minimum duae, ſi non tres habentur conciones, VponUpon the Lords dayes in eueryevery pariſh, there are two ſermons at the leaſt, if not three. Which alſo as it may be truely ſayd of a great number of Churches in England, for the ſpace of theſe many yeares, vnderunder the moſt happy raigne of her maieſtie, to the great glory of God, her ſingular renowne, and the ſaluation of many ſoules: ſo in that reſpect, we are to bow our knees vntounto God day and night for the preſeruation of her royal maieſtie, that it may be ſo by her meanes for euer: as alſo that in thoſe places, where it is yet wanting, it might be brought in, in Gods moſt bleſſed time, if our vnthankfulnes doe not hinder vsus, euen as that zealous and good King Iehoſaphat, could not doe all things in his time, that he would for the reformation of the Church, becauſe the people then had not prepared their hearts to ſerue the GOD of their fathers.2. Chron. 20.33.2 Chr 20:33

p. 169Therefore to be ſhort, let vsus looke vntounto that which is in the chapter immediatly following:Chap. 18.4. That Paul abiding at Corinth, disputed in the Synagogue eueryevery Sabbath day, and exhorted the Iewes, and the Grecians. Here the holy Ghoſt witneſſeth of him, that hee did openly teach the ſcriptures eueryevery Sabbath day, and in the forenamed place, that it was his manner ſo to doe: then it muſt needs be the cuſtome of the Church to come to the publike miniſtrie of the word vponupon thoſe dayes,Al men ought to reſort to thoſe places where the word is preached. and it muſt be a common manner with them: which is ſpoken to this end, that we might not be of that brutiſh mind that ſome are of, that know no other thing to do vponupon the Sabbath but to reſt, and take their eaſe, and therfore lye many times at home ſleeping moſt prophanely, and ſo their oxe and their aſſe in ceaſing from their worke, keepe as good a Sabbath as they: neither to be ſo ignorant as others are, who content thēſelues with their owne priuate readings at home, or with the bare reading of the word in the Church neglecting the preaching of it, not labouring to procure it to themſelues, nor repairing to thoſe places in the meane ſeaſon where it is, though it be the chiefeſt part of Gods ſeruice, and therefore the moſt eſpeciall meanes whereby the Sabbath is ſanctified, and without the which all other things in the ſeruice of God, are leſſe accepted of God, and more vnprofitable to our owne ſelues.

Therefore how many places of ſcripture hauehave wee ſeene before, commanding vsus ſo ſtraightly, to ſanctifie the Sabbath, ſo many are there binding all men of what estate and cōdition ſoeuer, to liſten after the preaching of the word, and to be at it eueryevery Sabbath, if they hauehave any care to diſcharge themſelues of that obedience vntounto God, which he ſo ſtraightly requireth at their hands. As we may ſee in the ſcriptures, how they that feared God, liuing in the corrupt times of the Church, and ſo not hauing their ordinarie teachers, hauehave vponupon the Sabbath day frequented thoſe places, though farre off, where by the doctrine of p. 170the word, they might ſanctifie the day in ſome good acceptable manner.

In which conſideration, the Shunamite (as it is recorded in the ſecond booke of the Kings) when his wife tolde him that ſhe was going to the Prophet, 2 King. 4.23.2 Kgs 4:23but concealed the cauſe from him (which was for the reſtoring of her ſonne to life, which ſhe had obtained by his meanes before) he demaundeth of her, why ſhe ſhould goe that day, ſeeing that it was neither new moone, nor the Sabbath day: as though he had ſayd, if it had been any of theſe daies, which the Lord had commanded to be kept holy, then no maruaile if ſhe haſtened thitherward ſo faſt: For ſo it ought to be, and ſo it appeareth ſhe vſed to doe, that by hearing of his doctrine, ſhe might keepe holie the day, and ſo thereby bee furthered in all other holie dueties.

In this reſpect I would to God wee might ſay of our time,Iuſtin. Martyr Apol…g 2. as Iustine Martyr doth of his: Die, qui ſolis dicitur, omnes qui in oppidis vel agris morantur in vnum locum conueniunt: VponUpon the day that is called Sunday, all that dwell in the townes or villages doe meete in one place: and for the ſpace of an houre the canonical ſcriptures of the Prophets & Apostles are read. It is a Canon in the prouincial Councell of Maliſgon, That if any man hauehave a Church neere them, they ſhould goe together, and there vponupon the Lords day to bee occupied in prayer, &c. Where their meaning was not to diſpenſe with them that were further off, but to inioyne all to goe to their next Churches. And in another Councell, this is the maine reaſon why they ſhould giuegive ouer all worldly affayres: Quo facilius ad eccleſiam venientes: Concil. Alater. 3. cap. 27.That they might the more eaſily come to the Church and pray, &c.

And vntounto this doth that learned father and Biſhop Augustine exhort his auditors, in a ſermon which I hauehave often alleadged, which is worthie of all men for this purpoſe to be read ouer:Auguſt. de tēp. ſermon. 251. Let no man ſeparate himſelfe from diuine ſeruice: Neque otioſus quis domi remaneat: neither p. 171let any man tarrie idling at home, Idle.when other are gone to the Church. Which alſo as it is very Chriſtianly prouided for vnderunder her moſt excellent Maieſtie, both by ſtatute, and alſo by her Iniunctions,Q. Iniunct. articl. 46. that all ſhould reſort vntounto their pariſhes vponupon all Sundaies, and there to continue the whole time of godly ſeruice, vnderunder the paine of penaltie: So it had been happie for this land, if in all places it had been executed, but with halfe that care, that it was firſt meant. But I may complaine of it, with Maſter Caluin, Caluin vponupon Deut. 5. Ser. 34Deut 5rather thē amend it, That whereas, if we were ſo feruent in the louelove of God, as wee ſhould, all would morning and euening, aſſemble themſelues together, to the end they might be edified more and more in the ſeruice of God: we ſee that with much adoe, men will aſſemble themſelues on the Sunday, and that many are to bee holden to this order, by force and violence: and a little after, it ſufficeth not, that eueryevery one withdraw himſelf to his owne houſe, either to reade the holie ſcriptures, or to pray vntounto God, but it behoueth that we come into the companie of the faithfull, and there declare the concord and agreement we hauehave with the whole bodie of the Church, and celebrate in ſuch wiſe this order, as the Lord hath commaunded.

So then as wee hauehave ſeene heretofore, that it is lawfull vponupon theſe occaſions, to trauaile vponupon the day of reſt, now we learne that it is neceſſarie, not only tolerated, but inioyned vntounto vsus, becauſe it is the day that muſt be ſanctified, and therefore all labours commanded, whereby wee may hallowe it in the beſt manner. Therefore let vsus in all conſcience and care to ſerue God, caſt away ſuch vaine pretences (as that the weather is too hot, or too cold, the wayes are too foule, the iourney too long, and a thouſand more) which might hinder vsus at any time frō the preaching of the word, and common prayer, in which conſiſteth the head and the foote of keeping holie the Sabbath day. For theſe are ſo neceſſarie, and hauehave been ſo continually practiſed of the Church, & by ſucceſſion as it were from p. 172hand to hand deliuered to the poſteritie, that wee ſhould too much degenerate from them, if wee ſhould debarre our ſelues from theſe holie things.

The Apoſtle writing to the Corinthians, where he had before taught eueryevery Sabbath day, and ſo by his example and doctrine, ſhewed them the right manner of keeping holie the day, when afterwards ſome great abuſes were crept into the Church, he writeth vntounto them, and correcteth the faults that were in their ſolemne aſſemblies vponupon the Lords day, as appeareth moſt plainly in the proceſſe of the whole chapter, but more eſpecially, when he ſo many times repeateth their generall comming together: Corin. 11.17.18.20.ſeeing then he findeth fault with the corruptions in prayer, prophecying or preaching, and the Sacrament, it is moſt euident, and muſt needes bee granted, that theſe were the holie exerciſes vponupon that day vſually in their common meetings, whereby the day was made holie vntounto the Lord, and moſt glorious to them. If thē it be ſo (as it cannot be denyed, vnles we will denye the cleere light of the Sunne at midday) that the chiefeſt poynt of hallowing the Sabbath day, conſiſteth in comming to Gods houſe, where he offereth vntounto vsus the ſpeciall parts of his ſeruice to be occupied in, and no where ſo much as there;Where the word is not prea…hed, or men come not to it: this day cannot be hallowed as it ought. then it muſt needes bee ſubſcribed vntounto, that in Poperie, and al falſe religion, there is nothing els but a meere prophaning of the day, by abominable idolatrie and ſuperſtition: and ſo many daies as we were vnderunder that intolerable bondage, we were ſet free from Gods ſeruice, and ſo long liued wee in a continuall breach of this Commandement. And not onelyonly ſo, but whereſoeuer the preaching of the word is not, or where men hauehave it, and come not to it, there can they not ſanctifie the day in that manner that they ſhould, becauſe they want the principall part of Gods ſeruice, and that which ſhould direct them in all others, and make them moſt profitable vntounto them.

Which if it be ſo, (as wee cannot with the leaſt ſhew p. 173of reaſon deny it) then what cauſe hauehave wee to be ſorrie for our ſelues and others? Which hauehave ſo many times broken this law by wilfull abſenting our ſelues from the Church without any iuſt cauſe, or by not ſeeking to the Prophets to teach vsus, when wee had not them at home, and which doe ſo continuallie ſee our brethren in many places, for want of teaching, willingly to breake this law, and which muſt needes foreſee, ours and their poſteritie to fall into the ſame ſinne, nay to continue and dye in it, vnles by eſtabliſhing a preaching miniſtrie eueryevery where (which all are commanded publikely to pray) the diſeaſe be now cured, and ſo to be preuented in time to come.In our Engliſh Letanie.

And if this be the eſtate of the poore people,The miniſters that cannot, or wil not preach, are ſpecial cauſes of vnhallowing this day. that hauehave not the preaching of the word among thē, that by breaking the Sabbath continually they muſt needes prouoke the moſt patient Lordes wrath at the laſt, and endanger their owne ſoules health: what can bee ſaide or thought ſufficiently, and anſwerably vntounto the ſinne of them, who being called the ministers of God, as they that ſhould be the chiefe in his ſeruice, and goe before others in it, by preaching vntounto them, are able and willing to do nothing leſſe in the world, then that? For partlie they are ignorant, and cannot doe it, partlie they are giuen to eaſe, and will not doe it, and partly they hauehave ſo many charges to looke vntounto, that they know not where to begin to doe it. And ſo doe not onelyonly vnhallow eueryevery Sabbath daye that the liue, and doe beſtow no daye in the weeke ſo ill as that, (which they ſhould beſtow beſt of all) becauſe they neglect that, which God requireth moſt of all at their hands: but alſo are the onelyonly chiefe cauſes euerie where of vnhallowing the Sabbath, and doe compell the people to breake it, whether they will or no: which ſinne is yet ſo much the greater in them, becauſe it is not accounted of, and ſo there is no care to amend it. But let them bee aſſured, that all the charges giuen concerning the ſanctifying of the Sabbath in the ſcripture muſt bee p. 174double charged vponupon them, for themſelues, & their people; and looke how earneſtlie this is by the Lord commanded, ſo ſeuerely will it one day bee required at their hands, when they ſhall hauehave no bodie to ſpeake for them, nay they ſhall pleade againſt themſelues, and better were it for them a thouſand times, to begge in the meane ſeaſon, then to eate vp, and to liue vponupon (as it were) their owne ſinnes, and the ſinnes of their people, and to carry about with them their owne bayne, not by ſlipping into, of humaine frailty, but ſtubbornely falling into, and more wilfullie lying in ſo manifeſt a breach of ſo great a commandement, and that in the higheſt poynte of it.

Pſalm. 95.7.8. 2. Theſ. 2.10.11Ps 95:7Ps 95:82 Thess 2:102 Thess 2:11Therefore to daye if we will heare Gods voyce, let vsus not harden our hearts against it, but, let vsus receiue the trueth in louelove, least he giuegive vsus vp to ſtrong illuſions, effectuallie to be deceiued, and to beleeue a lye, and let vsus confeſſe as the trueth is, that the Lord would hauehave euerie Sabbath to bee ſanctified, by the Minister and the people, and that in the Church he ought to preach the word, and they to heare it eueryevery Sabbath daye: And though we bee not ſo groſſelie blinded to imagine that it is not neceſſarie one whit vponupon that day, we muſt not alſo be deceiued to thinke, that now and then is ſufficient, once a monethmonth, or twiſe a quarter, and ſo ſometime both Miniſter and people ſhould be exempted from it, as though they could ſanctifie the daye after ſome other manner.

And though I hauehave iuſtly ſtood vponupon the preaching of the worde eſpecially, becauſe it is the greateſt parte of Gods ſeruice, and yet that which is moſt neglected: my meaning is not to exclude the other, as though they appertained not vntounto vsus: for it wholly and eueryevery parte of it doth concerne vsus, and is to bee practiſed vponupon this daye. Therefore wee must alſo come to the reading of the worde, We muſt be preſent alſo at the reading of the worde, common prayer, and adminiſtration of the Sacraments from the beginning to the ende.and common prayer, and receiue the Sacrament ſo oft as it is adminiſtred, yea though we receiued it the Lords day immediatlie before, and be preſent at the Baptiſme of others. p. 175For wee hauehave in the forenamed places, ſeene all theſe practiſed together, & ſeeing they be parts of Gods publike worſhip, we muſt leaue no holy worke of his vndone, whereby the day might be ſanctified vntounto him. So we muſt bee preſent at the whole action, and continue at the diuine ſeruice, from the beginning to the ending (as it is prouided by the lawe of the realme, which is grounded vponupon Gods worde,) neither foreſlowing to come at the beginning, nor haſtening to depart at the ending, which is ſo much the more diligently to bee taken heede of on eueryevery ſide, becauſe herein many doe offend careleſſelie, and yet the danger of it is very great. Some vnderunder the pretence of comming to the Sermon, tarrie at home a great part of the ſeruice, and ſo neither are they at the confeſſion of ſinnes with Gods people, nor are made partakers of the prayers of the Church for the forgiuenes of their ſinnes, neither doe euer heare much of the ſcripture read: other vnderunder the colour of being at all theſe departe away before the bleſſing is pronounced vponupon them, and ſo many times loſe the fruite of all (as Iudas did,) or elſe tarie not the miniſtring of the Sacrament, as though it were a thing impertinent vntounto them.

Therefore it is in expreſſe wordes ſet downe by the Prophet Ezekiel cap. 46. Where hee ſpeaketh of Gods worſhip vponupon the Sabbath daye, that the prince ſhall be in the temple in the middest of the people, he ſhall goe in, Ezek. 46.10.Ezek 46:10when they goe in, and when they goe forth, they ſhall goe forth together: where we ſee he requireth that all ſhould be preſent from the beginning to the ending, euen the very chiefest in eueryevery congregation, as well as the meaneſt, and no priuiledge is to be giuen to any one more then to another, for comming vntounto, abiding at, and departing from the ſeruice of GOD, which concerneth them all like in the whole, and in eueryevery parte of it: then the which nothing can be ſpoken more truely, nor more plainely, which the Prophet Dauid, as he knew very well, ſo laboured to perſwade p. 176the people of it,Pſalm. 84.10.Ps 84:10 when in the Pſal. 84. He accounteth the dore keepers of Gods houſe bleſſed, who were firſt and laſt in the temple, & ſo partakers of the whole worſhip. Wherefore whenſoeuer wee doe voluntarilie bereaue our ſelues of any part of the publike Miniſterie, we cannot ſanctifie the daye ſo in eueryevery portion of Gods worke, as he would hauehave vsus to doe.

Hereunto it ſeemeth they had reſpect in that councell,Concil. Maliſgon. 2. cap. 1. wherein they ſay, Si quis, whoſoeuer he be, let him goe to the Church vponupon the Lords daye. And they bring their reaſon: For it is iust, that wee all celebrate this daye, vnanimiter, with one conſent, or all together, in which we are made that, which wee were not before, for wee were the ſeruants of ſinne; but by it, we are made the children of righteouſnes. August. de temp. ſerm. 251S. Augustine complaineth in his time of this abuſe in one kinde. Adhuc quoque, quod valde dolendum est, conqueri vobiſcum volo: I will further complaine vntounto you of one thing, for which there is great cauſe to bee grieued, that there are ſome, eſpecially the great mightie men of this world, who when they come to the church, hauehave no deuotion to praiſe God, but compell the Minister to curtall the ſeruice, and to ſaye it accordiog to their pleaſure, and will not permit him to follow the order of the Church, for their bellies ſake, and coueteouſnes, as though but one little parte of the daye were appoynted for Gods ſeruice, and all the rest of the daye together with the night, were ordained for their pleaſures.

See how truelie hee ſetteth out, as it were in their colours, the manner of a great many in our time. So that how many times ſoeuer, we hauehave made vnneceſſarie delayes, and hauehave been afraide as it were, leaſt wee ſhould come too ſoon, (though in al worldly matters we ſuſpect that wee ſhould come too late, and wee are loath to loſe the leaſt part of that, which might make for our profite) we hauehave hindered our ſelues from dooing ſome parte of Gods ſeruice, which the reſt of our bretheren hauehave been occupied in, and ſo hauehave not done vntounto him all that ſame p. 177ſeruice, which he required of vsus vponupon that daye, which muſt be dedicated vntounto him alone.

And leaſt that we might imagine that the Lorde doth not ſo ſtrictly require this ſeruice at our hands, (beſides that wee muſt remember, that it hath been proued vntounto vsus out of the word, and declared how the practiſe of the Church in all times hath yeelded vntounto it) if wee doe further conſider the reaſons, why the Lord would be thus openly, and together of all his ſeruants worſhipped, wee ſhall eaſilie perceiue, that they ſtand ſtill in force, and binde vsus as much as euer any before: ſo that wee cannot iuſtly ſay, it is true in deed, it was thus once,God would hauehave vsus to ſerue him publikely in the Church. but now it is not ſo neceſſarie, we hauehave more libertie then others, and ſo diſcharge our ſelues of our obedience to God, at leaſt wiſe of ſome part of it. For firſt of all the Lorde would hauehave ſuch ſolemne aſſemblies of his people in one place, worſhipping him together in thoſe principall partes of his ſeruice, which otherwiſe cannot bee done, and hath not left it to eueryevery mans diſcretion, alone in ſome corner to ſerue him, when it pleaſeth himſelfe, (though hee require that of eueryevery one alſo,M…tth. 6.6. euen that entring into his chamber, hee ſhould ſhut the dore, and there praye vntounto him in ſecret, which will rewarde him openly,) but would hauehave all reſorte to the common meetings, and there ioyntlie to agree in his ſeruice, prayſing him in the aſſemblies, Pſal. 107.31.32.Ps 107:31Ps 107:32and declaring his name vntounto our brethren in the middest of the congregation, that thereby his Church might be knowne and diſcerned in this world from the ſynagogues of the idolaters, and conuenticles of the Schiſmatickes, that ſo it being, as a citie ſet vponupon an hill which cannot bee hid, Matth 15.14.Matt 15:14and the mountaine of the houſe of the Lorde, being prepared in the top of the mountaines, and exalted aboue the hils, Eſay 2.2.Isa 2:2all nations might ſlow vntounto it, and they deſcrying it a farre off might repayre vntounto it, as the Eagles doe reſorte thither, where the dead carcas is: Luk. 17.37.Luke 17:37And ſo not onelyonly the godlie might incourage one another, ſaying; Come, and let vsus p. 178go vp to the mountain of the Lord, Eſay 2.3.Isa 2:3to the houſe of the God of Iacob, and hee will teach vsus his waies, and wee will walke in his pathes: For the law ſhall goe forth of Sion, and the word of the Lord from Ieruſalem: but alſo that all the wicked which ſhould by apoſtaſie forſake it, and reuolt from it, or through contempt not ioyne themſelues vntounto it, (as too many hauehave, and doe ſtill in our time) might iuſtly be condemned, and left without all excuſe, where it ſhould be ſo viſible, and as it were palpable vntounto them.

Gualt. in Marc. 3. Homil. 23.Mark 3And therefore, as Maſter Gualter ſayth, They that vſe the Sabbath day rightly, Sacros coetus adeunt, goe to the publike aſſemblies to heare the word of God and pray: and the ſame man in another place;Idem in Act. 17 Homil. 108.Acts 17 It is euident that it was the ancient cuſtome of the people of God, to frequent the holy meetings, for which cauſe we doe reade, that holy daies and holy places in time paſt were ordayned of God. Whereupon he inferreth in the ſame place, that their peruerſnes is to be deteſted, who doe prophanely ſcoffe at the publike meetings of Christians, wherein they manifestly bewray that they are not touched with any deſire of wholeſome doctrine, or true religion. For there the Lord doth offer vntounto his Church thoſe moſt notable and ſingular meanes of their ſaluation,A commendation of the preaching of the worde which there is to be had. Rom. 1.16.Rom 1:16 which as they cannot want, ſo they can find no where but there, for there is the preaching of the word, which is Gods owne arme, and power to ſaue all them that beleeue, in ſo much that without the miniſterie and preaching of thoſe,Rom. 1.16.Rom 1:16 that hauehave the publike authoritie and callings of the Church, moſt ordinarily men are not ſaued,Rom 10.14.Rom 10:14 as the Apoſtle ſaith: How can they beleeue without a Preacher? And how can they preach vnleſſe they bee ſent? 1. Pet. 1.23.1 Pet 1:23For indeede this is the incorruptible ſeede whereby we are borne againe, without which we cannot enter into the kingdome of heauen:& Chap. 2.2. and this is that ſyncere milke, whereby as new borne babes we are nouriſhed, and grow vntounto eternall life, A…s 8.31.euen that word, that is preached; in ſo much that wee cannot vnderstand what is read, (vnderſtande I p. 179meane to ſaluation) except we hauehave a guide to preach vntounto vsus, who may giuegive the ſence, Nehem. 8.8.Neh 8:8and cauſe vsus to vnderstand the reading. For our Lord Ieſus Chriſt, when he aſcended vp an hye, and led captiuitie captiue, Ephe. 4.8. vntounto 17.Eph 4:8gaue rich and plentiful giftes vntounto men, pastors, and teachers, for the gathering together of the Saints, for the worke of the ministerie, and for the building vp of the body of Chriſt, til we al meet together in the vnitie of faith and knowledge of the ſonne of God vntounto a perfect man, and vntounto the ful meaſure of the age of Chriſt, that we from hence forth m…ght be no more children, wauering and carried about with eueryevery winde of doctrine, by the deceite of men, and with craftines, whereby they lay in waite to deceiue, but might follow the truth in louelove, & in al things grow vp vntounto him, which is the head, that is Chriſt, by whom all the body being coupled, and knit together by eueryevery ioynt, for the furniture thereof, (according to the effectuall power, which is in the meaſure of eueryevery part) receiueth increaſe of the body, vntounto the building vp of it ſelfe in louelove.

Seeing then there are ſo many excellent and glorious things ſpoken of the preaching of the word, by the ſpirit of wiſedome and truth it ſelfe, the like whereof cannot be verified of any thing elſe vnderunder heauen, namely, that it ſhould be the principall, and moſt ordinary meanes to begin, to continue, to increaſe, and make perfecte in vsus faith, and all other graces of God, which accompany ſaluation: and this can no where be had, but at the handes of the miniſters, Whoſe lips muſt preſerue knowledge, Malac 2.7.Mal 2:7and the people muſt ſeeke the lawe at his mouth, for hee is the meſſenger of the Lord of hosts. Therefore it is as needfull for vsus nowe ſtill to come to the place of common preaching, as it hath beene for any people heretofore, and to ſerue the Lorde with this part of his worſhip, which hee hath appointed for our moſt eſpeciall good: beſides that in ſo doing, we ſhall drawe on our brethren by our example, and (as it were giuegive light vntounto them to ſee) where the mountaine of the houſe of the Lorde doth ſtand, and p. 180ſhall riſe vp in iudgement againſt them, who willingly ſtops their eyes againſt ſo cleere a light, that they might not be ſaued.

But that we might yet the rather be encouraged vntounto this,There alſo are the ſacraments adminiſtred, & there hauehave we the benefite of cōmon pr…yer. and ſee the neceſſitie of that to bee ſo great as it is, we muſt further conſider that there alſo are the ſacramēts administred, which are moſt ſure pledges, and ſeales as it were, of all that good which is offered vntounto vsus in the word, and whereby the deliuery of them is confirmed vntounto vsus.1. Cor. 11.20.1 Cor 11:20 And theſe were ſo vſually celebrated in the primitiue Church vponupon the Lords day, (as alſo appeareth in the ſcripture) that it had his name of them: For Chryſostome writeth,Chryſoſt de reſ…. ſerm. 5. that it had three names, The Lords day, becauſe of Christs reſurrection, and dies panis, dies lucis, The day of bread, becauſe of the Sacrament of the Lords Supper, and of light, becauſe of Baptiſme. There wee are holpen not onelyonly with the prayers of ſo many of our brethren, and ſiſters, by whoſe meanes that which was wanting in vsus, is ſupplyed by them, and that which with many ſtriuings we hauehave not obtained alone, by their helpe we ſhall more eaſily attaine vntounto: but alſo and eſpecially our prayers are offered vp by the miniſter of God, who is appointed to that end, and in reſpect of which, his miniſterie is a thouſand times more acceptable vntounto GOD, then Aaron with his rich attyre was beautifull in the eyes of men.

Therefore I may ſay, as that graue and learned man ſayth,Ph. Melancth. in praecept. 3. Maſter Melancthon: His at que alijs rationibus: By theſe and ſuch like reaſons eueryevery man ſhould ſtirre vp himſelfe to louelove the ſocietie of the Church, in which there is ſo much good, that if there bee any commoditie in other ſocieties, it is but a ſhadow of that, and they are beholding to that for it. Which if they doe not, then let them heare what the Apoſtles ſay:Constit. Apost. cap. 63. Quam excuſationem afferre poteſt: What excuſe can he pretend before God, who commeth not diligently vponupon the Lords day to praiſe God, and heare his word? p. 181I doubt not but they pleaſe themſelues in many their excuſes, and thinke that thereby they bee able to ſatisfie men, but I ſay as before: how can they excuſe it before God? All which ſhall moue vsus to bee willing to come to the Church vponupon thoſe daies: For as a godly man ſayth, It muſt needes bee a very great contempt of God, Bucer in Pſal. 92.Ps 92not to beſtowe one day in the whole weeke in the knowing and ſeruing of our creator, of whom wee hauehave receiued our ſelues, and all things els that we enioy.

Maſter Muſculus writing of theſe words of the Goſpell, that our Sauiour Chriſt, Luk. 4.16.Luke 4:16when he came to Nazaret (as his cuſtome was) went into the Synagogue on the Sabbath day, ſayth: Conſiderandum hic: Wee muſt here conſider, what vſe was of the Sabbath amongst the Iewes, which Chriſt himſelfe did diligently keepe, as we ſee here, when it is written, that according to his custome, he went into the Synagogue vponupon the Sabbath day. If Chriſt did thus keepe the Sabbath day, and went into the Synagogue, that it is written, that this was his custome, when he had no neede of the lecture of Moſes: what excuſe ſhall they hauehave in theſe dayes, who either by too much diſdaine, or contempt vponupon the Lords dayes, doe neglect the Church, in which the doctrine of life is deliuered? Who doth not ſee here (ſayth he) that Chriſt by his preſence doth confirme a good cuſtome? And Melancthon ſpeaking of the ſundrie breaches of this Commaundement, reckons vp this: Seldome, M…lancth. in praecept. 3.or neuer to come to the publike miniſterie of the Church, where it is rightly taught, and by their example to draw away others from that miniſterie, which is not defiled with impietie, All which wee ſtand in great neede of.as the Donatiſts and Browniſts of our time hauehave done.

Now leaſt we might groſſely imagine, that wee ſtand in no neede of all theſe things, wee muſt ſoberly, and in godly trembling and holy feare, remember that he in his wiſedome hath appoynted them, and therefore to refuſe them, were to make our ſelues wiſer then he, and he that hath eſtabliſhed the ends of al things, hath alſo ordained p. 182all the meanes to bring eueryevery thing thereunto: and therfore as hee hath choſen vsus to ſaluation in Chriſt, ſo hee hath in great wiſedome and merciemercy prouided theſe rare and wonderfull meanes, which he hath made to be effectuall and mightie by his bleſſing, to bring that moſt happily to paſſe: and therefore we in voluntarily neglecting the meanes, doe bereaue our ſelues of our ſaluation, and ſhall iuſtly periſh, whatſoeuer we may fondly dreame, or others vainly perſwade vsus to the contrarie.

For if the nature of man was ſuch in the beginning, (as wee hauehave alreadie ſeene that in Adam) that in his moſt perfect and bleſſed eſtate, he ſtoode in neede of all thoſe holy exerciſes, wherein he was commanded to ſanctifie the Sabbath, for the better preſeruation of himſelfe in his firſt perfection and happines: how muſt not wee needes be perſwaded, that we (being fallen ſo cleane away from it as we be) doe ſtand in neede to ſanctifie the Sabbath againe and againe in all the meanes of Gods worſhip, and eſpecially then in the moſt principall, that thereby happily we might be recouered into our former eſtate? Nay, what a blockiſh preſumption were it for a man to thinke that Adam was bound to ſanctifie the Sabbath, according to the Commandement, that being holie and righteous ſtill, he might hauehave been preſerued in the fauour of God for euer, and that we our ſelues being through ſinne fallen away from his louelove, might make leſſe account of theſe meanes, whereby he doth firſt of all offer himſelfe to be recōciled vntounto vsus, and then neuer to fall away from that eſtate, as though it were not ſo needfull for vsus to ſanctifie the day by them?

Therefore let vsus confeſſe, that theſe are, though not all, yet the moſt eſpeciall parts of Gods ſeruice, wherein wee are to bee occupied vponupon the Sabbath, and without which we are nothing neere that manner of keeping holie the day, which the Lord requireth at our hands. And ſo I conclude this poynt with the ſaying of Maſter Gualter: p. 183Dei bonitatem exoſculemur:Gualt. in Mark 1. Homil. 11.Mark 1 Let vsus thankefully acknowledge the goodnes of God, who hath conſecrated vntounto his ſeruice that reſt, which wee ſtand in neede of for the refreſhing of our bodies, leaſt that it ſhould degenerate into filthie and hurtfull idlenes.

And here, becauſe wee ſpeake of the Lords ſeruice, which onelyonly ſanctifieth the day, wee muſt conſider,All theſe parts of Gods ſeruice muſt be performed with our whole hearts, and not onelyonly outwardly, & of a cuſtome. Ioh. 4 24.John 4:24 that he is a ſpirit, and therefore will be worſhipped of vsus in ſpirit and in trueth: and therefore in all the aboue named parts of his worſhip, we muſt performe a ſpirituall obedience, if we will ſerue him: ſo that whenſoeuer the word is read, preached, or heard, the Sacraments miniſtred, and receiued, and prayers made vponupon the Sabbath of cuſtome, and not for conſcience ſake, becauſe we would doe as others doe, and would not be noted to be ſingular, and ſo in doing of theſe things, we, as it were, doe them not: For hearing we vnderstand not, reading we conceiue not, praying we deſire not, and all is done in the letter, and not in the ſpirit: wee ſerue our ſelues rather then God, and ſo though the day bee holie, wee make it not holie to him, and for his ſake. Thus many when they hauehave ſeemed moſt of all to hauehave kept holy the day, hauehave done nothing leſſe thē that. Therefore as wee muſt repent vsus of all our hypocriſie in Gods ſeruice, ſo wee muſt at all times endeuour that the holie exerciſes bee not vnhallowed of vsus, leaſt the Lords ſeruice being neglected, (which is ſpirituall in al things) we be found breakers of the Commaundement in that very thing, wherein we did moſt of all preſume that wee had kept it: and if the beſt things that wee doe bee thus iuſtly refuſed, what ſhall become of thoſe, which in our owne eyes carrie not that credite with them, much more in the eyes of the Lord, who examineth all things more narrowly?

Furthermore,And ſo as by them we may be furthered in our ſaluation. becauſe the Lord in commanding vsus to ſerue him, hath not ſo much reſpect to himſelfe, who hath no neede of vsus, as to our owne good, which may by this p. 184meanes be procured, we muſt ſo behaue our ſelues in all the parts of Gods worſhip, as may bring greateſt profite to our ſoules health:1. Cor. 14.26.1 Cor 14:26 For in the Church of God, all things muſt be done to edifying, that al may learne and hauehave comfort, as it is in the 31. verſe of the ſame chapter. And therfore in the 11. chapter finding fault iuſtly with the abuſes that were in their meetings, generally he chargeth thē with this,1. Cor. 11.17.1 Cor 11:17 that they came not together with profite. Therefore both miniſter & people muſt ſo behaue themſelues in Gods houſe, that they may depart with profit to themſelues & others. Which that they might attain vntounto, they muſt vſe all ſuch good meanes priuatly, both before and after the publike exerciſes, as might make thē moſt profitable (which what they be, we ſhall hereafter ſee more particularly) and in the very worſhip it ſelfe behaue our ſelues ſo reuerently and attentiuely, as whereby greateſt commoditie might redound to vsus. And indeed as Maſter Caluin ſayth,Caluin in Exod. 20.8.Exod 20:8 in this Commandement is included a promiſe: For God promiſeth, that as he hath ſanctified the ſeuenth day for his ſeruice, ſo he will thereby ſanctifie them, that rightly keepe it: and therefore the promiſe of this bleſſing ſhould be a principall motiue to our obedience.

And if in all other things we are carefull not ſo much to vſe them, as to vſe them to the beſt aduantage, why ſhould we not put that out to the greateſt gayne, which in it owne nature is moſt gainfull indeede? For ſeeing that there is nothing in the world that hath ſo great a promiſe made vntounto it, as the publike ſeruice of GOD, ſhould we not ſo behaue our ſelues in it, that wee might be made partakers of it? And whereas it is bleſſed for our ſakes, with the full treaſure of all Gods graces in this life, and eternall happines in the ende; can it bee but a moſt grieuous ſinne, by our negligence, to ſpoyle it of that honour, and to make it vnprofitable to our ſelues? Wherefore, though I am not ignorant, that the proper place to ſpeake of the manner of Gods worſhip, is in another p. 185Commaundement (where alſo it hath been handled at large) yet becauſe all things comprehended in the other Commandements, muſt bee practiſed vponupon the Sabbath, we muſt vnderſtand that it is not impertinent to this treatiſe: and that the Sabbath is then onelyonly truely ſanctified, when of Gods worſhip there commeth ſome fruite and commoditie vntounto vsus.

For this cauſe the Prophet Eſay telleth the Iewes, that then they ſhall hauehave truely ſanctified the Sabbath, and made it holie to the Lord, when thereby they are made more able to reſt from vanitie and ſinne both in word & deede, and be made more fit to ſerue the Lord in all dueties afterwards:Eſay. 58.13.Isa 58:13 If thou turne away thy foote from the Sabbath, from doing thy will vponupon my holie day, and call the Sabbath a delight, to conſecrate it, as glorious to the Lord, and ſhall honour him, not doing thine owne wayes, nor ſeeking thine owne will, nor ſpeaking a vaine word. Where his meaning is not that the whole ſanctifying of the Sabbath conſiſteth onelyonly in theſe, as though he would exclude all the Sacrifices, the reading, and the preaching of the lawe, prayer, and the whole miniſterie of that time eſtabliſhed by the Lord, (whereof he ſpeaketh not a word) but he rather aimeth at this, to correct their hypocriſie in theſe things, and to ſhewe them that all was to no purpoſe, vnleſſe this fruite followed of it, for which cauſe, the whole worſhip of God and the Sabbath was firſt of al ordained. For as when Dauid ſayth:Pſal. 40.6.Ps 40:6 Sacrifice and burnt offering thou diddeſt not deſire, but mine eares haſt thou prepared: burnt offering, and ſinne offering haſt thou not required: then ſayd I, loe I come to doe thy will, O my God, as it is written of me in the roule of thy booke, for thy law is within my heart. He doth not ſay that the Lord required no ſacrifice and burnt offering at all, (for he had commaunded them in his word) but he teſtifieth that all ſacrifice and all the outward worſhip is nothing accepted, when it is ſeuered from obedience, and when wee thereby are not p. 186made more fit to obey God in all other dueties, euen as it is expounded in another place:1. Sam. 15.22.1 Sam 15:22 Hath the Lord as great pleaſure in burnt offerings and ſacrifices, as when the voyce of the Lord is obeyed? Behold, to obey is better then ſacrifice, and to hearken is better then the fat of rammes.

So the Prophet Eſay in the place aboue mentioned, expounding the lawe (as it was the chiefeſt office of a Prophet) preacheth vntounto them the true interpretation of it, that though all Gods ſeruice bee obſerued in eueryevery outward poynt vponupon the Sabbath, yet all is ceremoniall without theſe fruites, appearing in vsus afterwards; neither is it done in that manner, that GOD alloweth, or that they thereby could looke to inherite that promiſe, which in the ſame place hee maketh to them that ſhall truely keepe holie the Sabbath. And thus are all other places to bee vnderſtood, which are of the like nature in this Prophet, and others; neither doe they proue, that to reſt from ſinne, is a proper duetie of this Commandement, more then any other, to which purpoſe they are alleadged of ſome (that I may ſpeake it with their fauour) but onelyonly ſhewe what ſhould bee the fruite of theſe exerciſes, both vponupon that day, and all other beſides. And therefore in like manner, the ſame Prophet exhorting the Iewes to vnfained repentantance for their ſinne, and a diligent care to pleaſe God, framing their liues according to his word in all dueties to his maieſtie, and to their brethren, and then promiſeth all manner of bleſſings vntounto them ſo doing, in the midſt of this exhortation once or twiſe ſpeaketh of ſanctifying the Sabbath day, as a chiefe meanes to bring them to this, ſaying: He that keepeth the Sabbath and polluteth it not, and keepeth his hand from doing any ill. And verſe.Eſay 56.2.Isa 56:2 4. He that keepeth my ſabbaths, and chooſeth the thing that pleaſeth me, and taketh hold of my couenant. Wherein as he declareth vntounto them, that this is the way to come to this faith and repentance, which hath thoſe promiſes annexed vntounto them, euen to ſerue God in all parts of his p. 187worſhip vponupon the Sabbath: ſo he there requireth this at their hands, that they would in ſuch wiſe ſanctifie the day, that they may be thus altered, and chaunged thereby.

Whereunto agreeth that, which is in the Prophet Ezekiell, where he telleth the Iewes, how many meanes the Lord had beſtowed vponupon them to doe them good, and yet how vnprofitable they were vnderunder them, and therefore that their ſinne was ſo much the greater, and their puniſhment ſo much the more due, ſpeaking of their forefathers: I gaue them my ſtatutes, Ezek. 20.11.12.Ezek 20:11Ezek 20:12and declared my iudgements vntounto them, which if a man doe, hee ſhall liue in them. Moreouer alſo, I gaue them my ſabbaths to bee a ſigne betweene mee and them, that they might knowe, that I am the Lord, that ſanctifie them. Which merciemercy of his he continued with their poſteritie, for he ſaid vntounto their children in the wildernes, verſe 19. Walke in my ſtatutes, and keepe my iudgements, and doe them: 20. And ſanctifie my Sabbaths, and they ſhall be a ſigne betweene me and you, that yee may knowe, that I am the Lord your God, &c. His meaning is that hee offered vntounto them life euerlaſting in his holy worde: hee gaue them alſo the Sabbaths, wherein they being wholly, and profitably occupyed in all the exerciſes of religion, might thereby knowe that the Lorde their God, would by his holy ſpirite worke in them all that faith and obedience, which he required of them, that they might come to life euerlaſting. So then he required of them ſo to behaue themſelues on the Sabbaths, as that thereby they might attaine vntounto that, for which he eſpecially gaue them vntounto them.

But this may bee ſufficient to let vsus ſee into ſo playne and eaſie a matter as this, namely, that though we come to the Churche all our life eueryevery Sabbath, and remaine there from the beginning to the ending, yet onelyonly ſo many dayes, & no more hauehave we kept holy as we ought, by how many wee hauehave been bettered and furthered; (I p. 188meane in the waies of our ſaluation) and made more fit to ſerue God and our brethren thereby:Here we hauehave cauſe to repent vsus of our vnprofitable cō. ming to the Church. what ſhall wee ſay then to all our vnprofitable wandrings to the Church and home againe? And how ſhall we giuegive an account to the Lord for them? And if the caſe ſtand ſo betwixt the Lord & vsus, that many times when we thought our ſelues beſt occupied, euen that is turned into ſin vntounto vsus, what great cauſe hauehave we to be truely humbled before him by repentance for our ſinnes, that ſo wee might bee exalted of him in due time?

And in deede this is ſo great an euill, that wee cannot tell where to make an ende of it. For letting paſſe all the dayes of our vanitie and ignorance, ſpent either in poperie or in the light of the Goſpell, wherein wee were alwaies vnprofitable in the ſeruice of God: wee may with heauie hearts remember, how many times ſince our calling, we hauehave met in the Church with the leaſt profit that may be, or rather none at all, in reſpect of the meanes that did offer vntounto vsus ſo great profite: in ſo much that though our profiting in worldly things hauehave been ſo great, that it may be ſeene a farre off, yet our increaſe in heauenly things is ſo ſmall, or rather none at all, that it cannot bee deſcryed, come as nere as you will. And when as in all other things, we doe reioyce at the greatnes of our gayne, whether wee looke within the doores or without, in the houſe or the fieldes, to our cattell, or to our goods, onelyonly in ſpirituall matters, (I will not ſay our gayne is ſo ſmall) but our decaye and loſſe is ſo great, that wee hauehave great cauſe to be aſhamed of it. And though from the markets and fayres, we come not without ſome prouiſion, yet vponupon the Sabbath (which is the market day for our ſoules) we come home many times, and carrie nothing, whereby we might liue the better the whole weeke following. To be ſhort, though from a common perſon we hauehave not many times departed without ſome profit, yet from the miniſter of Gods word, euen in that place, where he hath p. 189the greateſt bleſſing of being profitable to others, that any can hauehave in the world, and none ſo great as hee, wee hauehave departed, and that vponupon the Sabbath, without any profite at all, wherein our ſinne is ſo much the greater, that for the moſt parte, men doe not ſee it, and ſo cannot be grieued for it.

And what is the cauſe of all this? S. Augustine in his time complaineth of many great abuſes in the Churche, which hinder men from profiting (all which and many more are true in our time) when hauing ſpoken before of them that are ranging in the fieldes, when they ſhould be at Church, addeth. Adhuc, quod detestabilius est. Auguſt. de tēp. ſerm. 251.Beſides (which is worſte) ſome comming to the Church doores, enter not in, or tarrie not there with ſilence to the ende, but when there is diuine reading within, then they abroade are talking either of other matters; or quarelling one with another, or playing. To whom he ſaith afterwardes: Do not giuegive your ſelues to playing abroade, but to praying and ſinging within. And afterwardes in the ſame place he ſpeaketh to them that are in the Church, ſaying: Doe not talke one with another, while you are at Church, but bee quiet, for there are many, especially certaine women, Quae ita in eccleſia garriunt, who ſo chat in the Church, and are ſo full of words, that neither themſelues heare that which is read, nor ſuffer others to heare, and then hee concludeth, Should there bee ſuch meetings in the houſe of God in ſuch an order, or ſhould they ſo behaue themſelues in the ſight of God, and of his holy Angels? It is prouided by publike authoritie, That no man, woman, Q. Iniunct. articl. 38.or childe ſhould be otherwiſe occupyed in the time of ſeruice, then in quiet attendance to heare, marke and vnderstand, that, that is read, preached and ministred: but how pitifully the execution of this is neglected in many places, it is too lamentable to conſider.

And if this were all, wee might holde our peace;The Miniſters in many places are the cauſe, why the people doe not profit. but this miſchiefe ſtretcheth it ſelfe out further: for alas, many p. 190of Gods people liue vnderunder ſuch vnprofitable Miniſters that it is not ſo much as to be hope for ordinarily, that any profit ſhould come from them at all: for beſides that, that many cannot ſo much as diſtinctly read, ſo that they may profitably be vnderſtood (I would to God it were not ſo,) there are many that can but reade, and what is the profit of that (though I confeſſe it is great in it ſelfe) vntounto the endleſſe profit that commeth by preaching? And let them but one ſhew vsus the ſpirit of God (who muſt be the onelyonly iudge in this matter) euer ſpeaking ſo magnificenlty of the one, as of the other. Others that doe preach had as good almoſt holde their peace: for they cannot deuide the word of God aright, 2. Tim. 2.5.2 Tim 2:5neither are they the miſe dispenſers of Gods mysteries, Matth. 24.45.Matt 24:45and ſtewardes of his houſe, who ſhould giuegive to eueryevery one of his people their owne meate in due ſeaſon, Zach. 11.15.Zech 11:15but hauehave taken vntounto themſelues the instruments of a fooliſh ſhepheard, whoſe right armes is dryed vp, and their right eye is cleane put out, that they hauehave no skill to diſcharge their dueties in any profitable meaſure: neither doe they make it part of their care and ſtudie, to ſpeake moſt profitably to their people, but either care not what they ſaye, or elſe ſeeke their credit and eſtimation in that which they doe ſay. What ſhall wee ſaye then to theſe vnprofitable men, which cauſe ſo many of Gods people to bee vnprofitable, and euen in thoſe things, from whence greateſt profite ſhould redound vntounto them, and vponupon that very day, which is eſpecially appoynted for their profit?

How will they waſh their hands of ſo many vnprofitable aſſembles, whereof they hauehave been the very cauſe themſelues? nay they hauehave brought vp a vile ſlander vponupon the houſe of God, (which is the moſt beautifull, and fruitfull place in the world) becauſe they hauehave ſhut out the profitable preaching of the word, which maketh all other things more profitable. In ſo much that many ſay, what good ſhall I get by going to the Church? what p. 191can I heare there, which I may not heare or read at home? HaueHave I not the Bible, and booke of common preyer at home? which ſaying of theirs though I doe not allow of, yet you ſee whence it enſueth and woe bee to them, by whom ſuch offences come: but this one thing will require a ſeuerall treatiſe, and I muſt remember my purpoſe, (though I hauehave well remembred it all this time) I meane I muſt bee as briefe in eueryevery thing, as the time doth require, & the waightines of the matter wit permit.

There are yet other holy dueties publikely to bee performed vponupon the Sabbath day, whereby it is ſanctified, but I hauehave ſtood the longer vponupon theſe, becauſe they are moſt principall, moſt common vntounto all, leaſt regarded of all: I will bee ſhorter in them which followe.VponUpon the Lords day the poore ought publikely to prouided for. To make common prouiſion for ſuch poore as be in eueryevery congregation, or if they bee able to hauehave a care of others adioyning vntounto them, is a worke moſt acceptable vntounto God, profitable to our brethren, commanded to be done and practiſed of the Church, moſt of all, vponupon the Sabbath. For this is that order, which the Apoſtle eſtabliſhed in the Churches of Galatia, and at Corinth, for the relieuing of the poore ſaintes at Ieruſalem, much more then did they it, for thoſe that were amongſt themſelues: Euerie firſt day of the weeke let eueryevery one of you put aſide, and lay vp as God hath proſpered him, 1. Cor. 16.2.1 Cor 16:2that then there bee no gatherring when I come. When men hauehave beene proſpered the whole weeke before, and they come vponupon the Lords day to acknowledge it, and to giuegive tha thanks vntounto God for the ſame, the lord would hauehave thē declare their faith, (namely that they hauehave receiued all from him) by beſtowing vponupon them who are in great neede, the which that they might doe the rather, they hauehave the worde that might prouoke them vntounto it: wherein are many goodly promiſes, concerning the fatherly prouidence of God watching ouer them for good in this life that ſerue him, and that he hath prouided for them a kingdome in heauen, & that p. 192he will requite it them double, whatſoeuer they giuegive vntounto the poore in his name, and for his ſake, in ſo much that the giuing of a cup of cold water ſhall not be lost, Math. 10.42.Matt 10:42for he that hath pitie vponupon the poore, Prou. 19.17.Prov 19:17lendeth vntounto the Lord, and looke whatſoeuer he layeth out, it ſhall be repayed. For the Lorde Ieſus Chriſt will account,Math. 25.40.Matt 25:40 whatſoeuer wee hauehave done vntounto the leaſt of his brethren, as though we had done it vntounto himſelfe, 2. Cor. 9.6.2 Cor 9:6and ſo, hee that ſoweth plentifully, ſhall reape plentifully.

Beſides all this, then are we made partakers of the ſacraments, wherin the Lord offereth his ſonne Ieſus Chriſt crucified vntounto vsus with all the merits of his death, by whō we are made heyres of the whole world: and there hee giueth vsus libertie to aske of him whatſoeuer wee want, and hath promiſed to giuegive it vsus, 1. Ioh. 5.14.1 John 5:14when we pray in the name of his ſonne, according to his will. Seeing then we hauehave ſo many things in poſſeſſion, and ſo many more in hope & right, which (as it is alwaies ſo by faith) ſo we ſee it moſt cleerely, when by thus many meanes it is teſtified vntounto vsus: therefore as they that doe come from a rich ſpoyle doe ſend gifts to their friends in token of ioy and plenty, as Dauid in the ſpoyle of the Amalekites, 1. Sam. 30.26.1 Sam 30:26ſo the Lorde would hauehave vsus to witneſſe vntounto the others the ioye that wee hauehave in his fauour, & the riches of our inheritance, which we poſſeſſe already by faith, and hope in the end to come vntounto, as by many other meanes, ſo eſpecially by our liberality to others for his ſake, whom he to that ende offereth vntounto vsus as it is ſayd,Iohn. 12.8.John 12:8 The poore yee ſhall hauehave alwaies with you.

Thus after the returne out of captiuitie, when Ezra the Prieſt did vponupon the firſt day of the monethmonth (which was a Sabbath) reade and expound the lawe of GOD, to the whole congregation of the Iewes, (for the knowledge of which he exhorted them to bee thankfull) among other things he willeth them to hauehave a care of the poore. So eate of the fat, Nehem. 8.10.Neh 8:10and drinke the ſweete, and ſend part vntounto them, p. 193for whom none is prepared, for this day is holy vntounto our lord. Iustine Martyr ſpeaking of the order of Chriſtians vponupon the Lords day in his time, among other things ſayth, Conferuntur eleemoſynae, Iuſtin. Martyr Apolog. 2.Almes is giuen according to the diſcretion of eueryevery man for the reliefe of the poore, the fatherleſſe, the ſicke, and thoſe that are baniſhed: but herein they obſerued this order, (as it is ſayd there) that it being giuen vntounto the cuſtodie of one, it was afterwards diſtributed according to diſcretion.Bucer in Mat. 12.11.Matt 12:11 And Bucer amongſt other dueties to bee performed vponupon this day, ſayth wee ought, Conferre in pauperes, to prouide for the poore: And indeede if men will not be liberall then, when they hauehave ſo many meanes to drawe them vntounto it, what hope can we hauehave that they will bee ſo at other times, when they ſhall hauehave none of them? Therefore men may ſay what they will, that they doe thus, and thus beſtow at home, but who will beleeue them? when they doe finde them ſo ſtraight handed then, when the Lorde doth offer ſo much vntounto them that they might bee more able cheerefully to ſhew mercy vntounto others.

Therefore though I cannot like of the diſordered gathering for the poore that is in many places, where in the time of diuine ſeruice, you ſhall ſee men go vp and down asking, receiuing, changing, and beſtowing of money, wherein many times you ſhall hauehave them ſo diſagree, that they are louder then the miniſter: and the reſt ſtand looking, and liſtning vntounto them, leauing the worſhip of God (as though it did not concerne them) and thus all is confuſed: So yet I am perſuaded that this is tire fitteſt time to make this prouiſion, and I preſume that it is not the meaning of our godly wiſe rulers in the Church, and common wealth, (who are abuſed herein) that any ſuch thing ſhould bee done: but that the gathering being made at ſome other time of the day, they might hauehave it in readines before hand, to beſtowe at the end of ſeruice vponupon the needie, according to their diſcretion, or generally p. 194to take ſome good order that God might bee beſt, ſerued, our brethren relieued and no man iuſtly offended. But wee may ſay of this thing, as the Papiſts doe of the priuate Maſſe, (which they cannot defend) that the iniquitie of the people brought it in. For when men thorowen couetouſnes would not followe the rule of the Apoſtle,1. Cor. 16.2.1 Cor 16:2 to put ſome thing apart for the poore, as they ſhould finde God had bleſſed them, and ſo bring that with them, and hauehave it in a readines, being perſwaded that it is a dutie,2. Cor. 9 7.2 Cor 9:7 which God requireth of them, and ſo doe it cheerefully, as vntounto him, who hath promiſed to reward it; but it being left to their diſcretion, they hauehave ſhifted it off as they might, and whē diuine ſeruice was ended, and now nothing more was to bee done in the Church but that, they would not carrie it: then, the collectors for the poore were compelled to take them there in the middeſt of Gods ſeruice, when for very ſhame by ſtarting they could not refuſe. But from the beginning it was not ſo: and ſeeing God is not the author of confuſion, 1. Cor. 14.33 401 Cor 14:33all things in the Church muſt be done honeſtly and in good order.

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