The Doctrine of the Sabbath — Nicholas Bownd

The Doctrine of the Sabbath · Nicholas Bownd

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

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

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

Laſtly, that they ſhould bee filled with the ſpirit, that ſhould prepare them to ſpirituall ſongs, for in our fleſh dwelleth no good: for as the fleſh hath no taſte of ſpirituall things, ſo the ſpirit hath no taſte of carnall things: and therefore being filled with the ſpirit, it will ſtirre vsus vp to all ſpirituall exerciſes. Therefore it is no maruell that men are ſo barren in this thing, ſeeing that they are ſo drowned with the pleaſures of this life, that they hauehave no pleaſure but in them, and being too ful of them, there is no roome in their hearts for the word of God, and for his ſpirit (of which they are emptie) and therefore can take no delight in the exerciſes of the word, and of the ſpirit. So then howſoeuer the neglect of this duetie may ſeeme ſmall in our eyes, yet it muſt needs be great, when it bewrayeth that we are voyd of Gods word, and of his ſpirit, and that we are too much poſſeſſed with the delights of this world, and ſo lye in ſome one ſinne or other: whereas on the contrarie, then may wee be aſſured, that our deſire is to pleaſe God, that willingly we doe not continue in any ſinne, that wee vſe the creatures and bleſſings of God aright, that the ſpirit is in vsus, & gouerneth vsus by the word, when we find our hearts in the midſt of our mirth ſweetly moued to ſing ſpirituall ſongs ſpiritually.

But to make an ende of this matter, that wee might take vponupon vsus this duetie ſo cheerefully, as we ſhould, let vsus in a word conſider of that, which the Prophet ſpeakes of it, Pſal. 147. (that I might not ſtand vponupon eueryevery place that commendeth it vntounto vsus) Praiſe the Lord (ſayth hee there) for it is a good thing to ſing vntounto our God: Pſal. 147.1.for it is a pleaſant thing, and praiſe is comely: where the Prophet exhorting men vntounto it,To ſing Pſalmes is good, pleaſant and comely. ſayth it is good, pleaſant and comely. And firſt of all it is good, for it is commanded of God, and looke how many times it is commended vntounto vsus by precept or practiſe, in the ſcripture; ſo many proofes are there of the goodnes of it. Then it is not only good, but pleaſant: for many things are good, but bitter, as afflictiō: and ſome things are pleaſant, which are not good, as ſinne: and ſo though the beginning bee ſweete, the ende is ſower, and when the pleaſure is ended, the payne abideth: but here is pleaſure without payne, and of this the good fruite and pleaſure abideth euer.

Laſt of all, it is comely, (as he ſayth in another Pſalme alſo) it becommeth the righteous to bee thankefull, Pſalm. 33.1.and to ſing praiſes. VntoUnto which agreeth that of the Apoſtle: Let no filthie communication, Ephe. 5.4.nor fooliſh talking, nor ieſting proceede out of your mouthes, which things are not comely: but rather giuing of thankes, as it becommeth the Saints. For this commendeth vsus vntounto God, and vntounto men, and herein are wee like vntounto the Angels in heauen, who ſing vntounto the Lord a new ſong continually. Reuel. 14.3.So that euen as the vngodly hauehave a grace in their wickedneſſe, and are the better liked of among the vngodly (though indeed they are then moſt deformed) ſo this maketh vsus comely before God, and louely in the eyes of his Church, when we (hauing prepared our hearts thereunto) doe ſing with affection, with reuerence, and with vnderſtanding. For otherwiſe euen as a coſtly garment may be comely in it ſelfe, yet it ſhal not become vsus, vnleſſe we be fit for it,What maketh it comely. & it be wel put vponupon vsus: ſo though to ſing be neuer ſo comely in it owne nature, yet it becommeth not vsus, except wee bee prepared for it, and doe ſing Dauids Pſalmes with Dauids ſpirit. Therefore the Apoſtle writing to the Epheſians, willeth them in ſinging to make melodie in their hearts to the Lord, & not to ſing with their tongue,Ephe. 5.19. and frō the lips outward, as we ſay. And to the Coloſſians:Coloſſ. 3.16. To ſing with a grace in their hearts to the Lord, that it might not only come from the inwarde feeling of their heart, but alſo bring grace and profit to the hearers, when as they doe not vtter an vnprofitable ſound, but their heart going before their tongue, and it mouing their lips, they might themſelues bee firſt of all affected therewith, and ſo beget the like affections in others.

Seeing then that goodnes, pleaſure and comelines do all of them meet together in this one thing, let vsus the rather be in louelove with it, & ſet our hearts vponupon it; and whereas theſe are the things moſt of all regarded, and eſpeciallie ſought for of all men (and yet ſeldomeſt found) now that they doe all of them meete with vsus, as it were, and ioyntly offer themſelues vntounto vsus in this one thing; let vsus be rauiſhed with the louelove of it, vnleſſe we be men voyd of al affections, or ſuch as hauehave ſet our hearts vponupon other things before: and let vsus intertaine this ſeruice of God into our houſes, and giuegive credit vntounto it, that we might be bettered with the goodnes that it bringeth, and be more comfortable with the true pleaſure that it affoordeth, and more comely with the excellent beautie that it will put vponupon vsus. And ſo I conclude with the confeſſion of Augustine, who by his owne experience greatly commendeth the ſinging of Pſalmes, when he ſayth,Auguſt lib. 9. confeſs. cap. 6. that oftentimes for ioy he wept in the Church of God, being moued with ſweet melodie that was made there. And for this cauſe Dauid is called the ſweete ſinger of Iſrael, 2. Sam. 23.….becauſe of the excellent and heauenly Pſalmes, which he as a Prophet made for the Church of God,2. Chron. 29.30. whereby they were raiſed vp to all ſpirituall mirth in ſinging of them.

The laſt thing of all is, that wee remember eſpecially to put all things in practiſe, which wee hauehave learned out of the word,The workes of merciemercy are to be practiſed vponupon this day. and that wee begin vponupon that very day to doe all dueties of louelove vntounto men, and that wee ſhew merciemercy vntounto them then especially. Whereunto that we might be made the more fit, the whole worſhip of God, and the Sabbath it ſelfe is ordained, in ſo much that the Lord would hauehave eueryevery whit of it to ceaſe euen vponupon the Sabbath, rather then merciemercy ſhould not be ſhewed to the full, or any dutie of it neglected to our brethren, when both of them cannot bee done together, as wee hauehave ſeene it before more at large. And ſeeing it is the Lords day, and therefore we muſt bee occupied about all his worke wholly, and he hath in his word commended to our care, the widowe, the fatherleſſe, the poore and the ſtranger, as thoſe whom he eſpecially regardeth, we ought vponupon this day moſt of all to feede the hungrie, to clothe the naked, to lodge the harborleſſe, to viſit the ſicke and the priſoners, when (beſides that we hauehave reſted from all our owne workes, that wee might be occupied about the workes of the Lord) we hauehave ſo much merciemercy of the Lord God ſhewed vntounto vsus, that wee might ſhewe it vntounto others, and hee doth after an extraordinarie manner open vntounto vsus al the treaſures of his goodneſſe, that thereby we might be moued to take pitie vponupon others.

So that he which is then hard hearted to his brother, there is no great pitie to bee looked for at his hands, and he which then neglecteth to teſtifie his louelove aboundantly to men, whē he ſhould of purpoſe giuegive ouer himſelf to all dueties of godlines, what hope can there bee that he will doe them vponupon other dayes in the weeke, when he ſhall hauehave fewer meanes to further him thereunto, and more to withdrawe him there from? And that this is an eſpeciall thing to bee regarded vponupon the Lords day, appeareth by that, which Moſes ſpeaketh of it:Deut. 5.14. The ſeuenth day is the Sabbath of the Lord thy God, thou ſhalt not doe any worke therein, thou, nor thy ſonne, nor thy daughter, nor thy manſeruant, nor thy maidſeruant, nor thy oxe, nor thy aſſe, neither any of thy cattell, nor the ſtranger that is within thy gates: that thy manſeruant, and thy maidſeruant may reſt as well as thou. Where he maketh this a reaſon, why reſt is vponupon the Sabbath day eſpecially to bee giuen vntounto all, that are imployed vntounto any bodily labour, euen vntounto the dumbe beaſt, that they might be eaſed thereby, without the which their eſtate were too intollerable: And therefore it appeareth that the Lord would hauehave men exerciſed vntounto pitie vponupon this day moſt of all, when by his Prophet he perſwadeth them to eaſe their ſeruāts & cattel of their labour vponupon this day, leaſt otherwiſe by continuance they ſhould be moſt cruelly oppreſſed.

Whereunto agreeth that which is moſt plaine to conceiue and forcible to moue:Exod. 23.12. Sixe daies ſhalt thou labour to doe thy worke, and in the ſeuenth day ſhalt thou reſt, that thine oxe and thine aſſe may reſt, and the ſonne of thy maid, and the ſtranger may bee refreſhed. Where (beſides that it is to be obſerued, that in the former part of the chapter, hee ſpeaketh of ſhewing merciemercy and compaſſion, as to the poore man in his cauſe, to the enemies oxe going aſtray, to his aſſe lying vnderunder his burden, to him that is wrongfully oppreſſed, to the ſtranger that is farre from his owne countrie and friends, and to the fields and vineyards, that they might reſt vponupon the ſeuenth yeare, for the benefite of the poore and the cattell, (as may moſt euidently appeare vntounto him that will but reade the text) and then adioyneth this vntounto it, as that which is of the like nature and kind) the words themſelues that he vſeth in ſetting of it downe, doe ſufficiently declare, that mercy muſt be eſpecially regarded vponupon this day, when hee reckoneth ſo many by name, that moſt of all ſtande in neede of it, and would hauehave them to reſt, becauſe otherwiſe they cannot ſufficiently bee refreſhed, and drawe their breath with eaſe (as it were) euen as the worde doth import, as hath beene declared before.

Hereupon the Prophet Ieremie ſpeaking of ſanctifying the Sabbath,Iere. 17.21.22. requireth of them that they ſhuld ſet their ſeruants free from their burdens, and their worke. By all which it may be moſt certainely gathered, that all louing kindnes and pitie is to be ſhewed vntounto our brethren, as at all other times, ſo moſt of all vponupon the Sabbath, and more then after an vſuall manner, when it is one of the ends why it was ordayned by GOD, and therefore the thing whereunto we ought to hauehave an eſpeciall regard: moſt of all, if we conſider the practiſe of it, in the whole new Teſtament: For it is written of our Sauiour Chriſt by the Euangeliſts in the Goſpell, that vſually hee vponupon the Sabbath daies viſited the ſicke, healed the cripples, reſtored the blind to their ſight, and doth not onelyonly defend his doings herein by the law againſt the cauils of his aduerſaries, but alſo leaueth his owne example in this to be our preſident and patterne to followe: whereof that is a proof that Saint Iohn teſtifieth in many words. There was a feaſt of the Iewes, Iohn 5.1.and Ieſus went vp to Ieruſalem: 2. And there is by the ſheepe market a poole called in Hebrue, Betheſda, hauing fiue portes. 3. In the which lay a great multitude of people, of ſicke folke, of blinde, halt, and withered, wayting for the moouing of the water. 4. For an Angell went downe at a certaine time into the poole and troubled the water, whoſoeuer then firſt after the ſtirring of the water ſtepped in was healed, of whatſoeuer diſeaſe hee had. 5. And a certaine man was there, which had beene diſeaſed eight and thirtie yeares: 6. When Ieſus ſawe him lye, and knew that hee now long time had beene diſeaſed, he ſaid vntounto him, wilt thou be made whole? 7. The ſicke man anſwered him, Sir, I hauehave no man to put mee into the poole, when the water is troubled, but while I am comming another ſteppeth downe before mee. 8. Ieſus ſayd vntounto him, Riſe, take vp thy bed and walke: and the ſame day was the Sabbath. Where wee ſee that our Sauiour Chriſt commeth of purpoſe to the place, where a great many of impotent and diſeaſed people vſed to lie vponupon the Sabbath, and healed one of them. And in the ſeuenth chapter, he defendeth this fact of his, ſaying,Chap. 7.23. If a man vponupon the Sabbath receiue circumciſion, that the lawe of Moſes ſhould not be broken; be ye angrie with me, becauſe I hauehave made a man eueryevery whit whole on the Sabbath day? If the law of circumciſion doe bind men to miniſter and receiue it vponupon the Sabbath, then much more doth the lawe of louelove bind men to ſhewe mercy vponupon the Sabbath, ſeeing that it is appointed of God, not to hinder vsus from, but to further vsus in all his works, among which the relieuing of them that bee in neceſſitie, is one of the chiefe and principall. And as the Lord Ieſus Chriſt came not to deſtroy the lawe, but to fulfill it, Math. 5.17.ſo hee obſerued it very carefully in this poynt, and being moſt full of compaſſion, did declare it aboundantly, by taking all oportunitie to ſuccour them that were in miſerie, euen vponupon the Sabbath, as the fitteſt time for it.

For this is that alſo, which Saint Luke reporteth of him in his goſpel: That he taught in one of the Synagogues on the Sabbath day: 11.Luk. 13.10. And beholde there was a woman which had a ſpirit of infirmity eighteene ye…res, & was bowed together, and could not lift vp her ſelfe in any wiſe: 12. When Ieſus ſaw her, hee called her to him, and ſaide to her, Woman, thou art looſed from thy diſeaſe: 13. And he laid his hands on her, and immediately ſhe was made ſtraight againe, and glorified God. 14. And the ruler of the Synagogue was mooued with indignation becauſe that Ieſus had healed on the Sabbath day, and ſayd vntounto the people, there are ſixe dayes, in which men ought to worke, in them therefore come and be healed, & not on the Sabbath day. 15. Then anſwered him the Lorde and ſayd, Hypocrite, doth not each one of you on the Sabbath day looſe his oxe, or his aſſe from the ſtall, and leade him away to the water? 16. And ought not this daughter of Abraham, whome Sathan hath bound loe eighteene yeares, be looſed from this bond on the Sabbath day? Where we doe euidently ſee that Ieſus Chriſt not onelyonly in wonderfull great pitie vntounto this long diſeaſed creature, beſtoweth the benefite of health vponupon her, but alſo when as the rulers of the Synagogue, either through a groſſe ignorance, or palpable hypocriſie, did find fault with it, as a worke altogether impertinent to that daye, he doth iuſtifie it, and ſheweth that it is moſt proper vntounto it, becauſe it is the day of ſhewing mercy: and therefore if men do, nay ought to looſe the oxe to the water, much more might he looſe the daughter of God from her infirmitie of ſoule and bodie. And hee doth not ſo much diſpute, what he might do, as ſhew what eueryevery one ought to doe: For if it were a breach of the Sabbath to neglect any duty to the other creatures, then much more to withdraw our hand from our brethren, when they doe ſtande in neede of our helpe.

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

I will therefore conclude with that which is ſet downe by Mathew. That Ieſus went into a ſynagogue. 10.Matth. 12.10. And beholde there was a man, which had his hand dryed vp, and they asked him ſaying: Is it lawful to heale vponupon the Sabbath day? That they might accuſe him. 11. And he anſwered them and ſayd, what man ſhall there be among you, that ſhall hauehave a ſheepe, and if it fall on the Sabbath daye into a pitte, will not he take it, and lift it out? 12. How much more then is a man better then a ſheepe? Therefore it is lawfull to doe wel on the Sabbath day. 13. Then ſaid he to the man: ſtretch forth thy hand: and hee ſtretched it forth, and it was made whole as the other. In all which places we may note that it is alwaies preciſely noted, that Chriſt Ieſus did all theſe mercifull deeds vponupon the Sabbath, thereby to declare how parte of ſanctifying the day, conſiſteth in them, and alſo how the men of this worlde did finde faulte with them, which ſheweth how farre they are from dooing any ſuch things themſelues: and that the Lord Chriſt doth replie vponupon them with ſuch reaſons, as generally concerne all men, to the ende that they might knowe, that they were not things properlie belonging to himſelfe, but generally to be followed of all men.

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

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

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

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

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

And if the Lords day bee a daye of receiuing mercy from God, and ſhewing it againe to all his creatures,We ought eſpecially to do the ſpirituall works of merciemercy to mens ſoules. euen to the oxe and to the aſſe, much more then vntounto man, who is moſt like vntounto GOD, and neereſt to our ſelues; and if in all outward things we ought to miniſter vntounto him, then much more in ſpirituall and heauenly: wherein is ſhewed ſo much the more mercy, by howe much the ſoule is more excellent then the bodie: the wants of the one more generall then the other, and more dangerous, yet leſſe felt, and leſſe ſought to be ſupplyed. For many that hauehave great aboūdance of outward things, yet their ſoules are in great miſerie; and their bodies are well fed, but their ſoules are almoſt famiſhed, wanting both knoweledge and comfort, and yet they doe not pitie themſelues. Now then if it bee pitie (as it is) to raiſe vp the aſſe that is fallen vnderunder his burden, to lift out the oxe that is fallen into the ditch, then much more to raiſe vp men that are fallen into ſinne, and to pull them out of the mire of deſpaire (in which they ſticke) by the ſweete promiſes of the Goſpell, as it were reaching out vntounto them our hands: if to pul a man out of the fire; then much more to pull him out of hell fire: if to feede the hungrie, to cloth the naked; then moſt of all, to feede their ſoules with the liuely knowledge of Gods word, and to couer their nakednes, with the righteouſnes of Chriſt Ieſus by faith: If to make peace betweene men and men; then much more to reconcile them vntounto God. Then we muſt needs confeſſe that it is the Lords work, which he requireth of eueryevery one vponupon his holy daye, namely, that (beſides the helping of them in their outwarde eſtate) they miniſter vntounto them that want of their heauenly riches, as God hath bleſſed them aboue others: euen to teach the ignorant, to admoniſh the vnruly, to bring home them that goe aſtray, to bind vp the broken hearted, to ſtrengthen the feeble, to encourage thē that be occupied in well doing, and in one worde ſo to helpe them in the leſſe, that the chiefe and principall bee not neglected, wherein true louelove eſpecially doth conſiſt, and wherein the Lord is ſerued of vsus moſt of all.

And this is that which is ſpoken of our Sauiour Chriſt in the place aboue mentioned, that hee not onelyonly healed the woman vponupon the Sabbath of her bodily diſeaſe, Luk. 13.16.but deliuered her from the chaynes of the diuell, with which ſhe had beene long held. For it is euident in the Goſpell, that (beſides the infirmitie of her body) there was an extraordinary worke of Sathan, wherby as ſhe was ſtrangely poſſeſſed, ſo it wrought in her many ſtrong paſſions, from all which ſhe being deliuered by Chriſt Ieſus, receiued euen in that eſpecialy, the moſt mercy at his hands. Therefore among al the works of God, we muſt be perſuaded that this is none of the leaſt, to ſhewe merciemercy vntounto the distreſſed ſoules of our brethren, for this is the mercy of the moſt mercifull, euen Chriſt Ieſus himſelfe, from whom as we hauehave receiued many great mercies, ſo none to this, that he hath redeemed our ſoules from eternall deſtruction, and when we were ſunke downe into the bottomleſſe pit of all miſery, hee came thither in vnſpeakable louelove to fetch vsus out, and reconciled vsus to his Father, and hath made vsus heires of euerlaſting life.

And let vsus be ſo much more mindfull of this duetie, by how much the feweſt in the worlde doe thinke of it, no not they that otherwiſe are mindfull to ſhewe mercy in all outward things. And thus wee ſee that none can bee exempted from theſe dueties, for though eueryevery one cannot goe into the houſes of the poore, neither is it meete that ſome ſhould, becauſe of their perſonages and calling, yet they may make enquirie of them, and ſend vntounto them, and exhort others to do the like, and pray for them: and may with their equals hauehave ſuch profitable conferences, that they may ſhewe great mercy to their ſoules, by drawing them neerer to the kingdome of heauen, and drawing them further off from the pit of hell. And they that be poore, (and therfore it may be imagined they can ſhew no mercy at all, for they hauehave not wherewith) muſt firſt of all conſider:Mark. 12.43. the poore widowe that gaue but two mytes, how it was accepted, and that the Lord accepteth of eueryevery one, not according to his deedes, but according to his good will: and ſecondarily, that if they will inſtruct, admoniſh, comfort their brethren, and pray for them, they ſhall ſhewe the greateſt mercy vntounto them that may bee, and doe that worke which is moſt acceptable vntounto God, and therefore moſt peculiar to the Sabbath.

So then that we might be perſuaded of the excellency of this duty aboue all others, let vsus co…ſider of that, which the ſpirite of God ſpeaketh of it:Iam. 5.19. Brethren, if any of you hauehave erred from the trueth, and ſome man hath conuerted him, let him knowe that he which hath conuerted the ſinner from going out of his way, ſhall ſaue a ſoule from death, and ſhall hide a multitude of ſinnes. And indeede all our profeſſion is nothing, and the ſhew of religion that we make is vaine, except it bring forth theſe fruites in vsus, as the ſame Apoſtle witneſſeth:Chap. 1 27. Pure religion and vndefiled before God, euen the Father is this, to viſite the fatherleſſe, and widowe in their aduerſitie, and to keepe himſelfe vnſpotted of the world. Not that there is no religion but this, but that by theſe fruits it ſhall appeare, whether our religion be good or no, and whether we be profitably occupied therein or no, euen when all the publike and priuate exerciſes of the ſame, doe prepare vsus to ſhew mercy vntounto our brethren, and make vsus more fitte thereunto. Therefore whereas wee hauehave ſeene in the former part of this treatiſe, that notwithſtanding the preciſe commandement of reſting, ſuch dueties were permitted, as the preſe…t neceſſitie of any creature did require: now wee doe fur…her vnderſtand that they be by the commandement of God, neceſſarily laid vponupon vsus & that they are in the number of thoſe works of God, which that we might wholly doe, we are commanded to reſt from our owne.

All ſuperiours ought to be carefull, that their inferiours do keepe holy the day, as well as themſelues.Now the Lord would not onelyonly hauehave vsus to keepe holy the Sabbath our ſelues, in all the partes of his worſhippe publike and priuate, (which wee hauehave ſeene heretofore) but alſo that eueryevery one ſhoud in his ſeueral place and roome, carefully take order, that ſo many as bee committed to his charge, ſhould ſanctifie the daye as well as himſelfe: which though it be true in all other commandements, (namely that whatſoeuer we are bound to do our ſelues, we muſt bee meanes to further other in doing the ſame, becauſe the louelove of God, and of our neighbours ſpreadeth it ſelfe ouer all the commaundements, and therefore though it be not expreſſed, it is neceſſarily vnderſtood) yet in this commaundement it is ſo much the more required, becauſe, beſides the analogie and proportion betweene it and the other commandements, doth inforce it, the very words themſelues doe bind vsus thereunto. For when it is ſaid, Thou, and thy ſonne, & thy daughter, thy manſeruant, and thy maide, though he ſpeaketh by name onelyonly of reſting vponupon the Sabbath, yet becauſe the ende of that is, that the day might be ſanctified; looke howe many reaſons we hauehave ſeene before, binding the inferiours to reſt, and the ſuperiours to prouide that they doe ſo indeed, ſo many are there compelling them to ſanctifie the day in their own perſons, and in ſo manie as belong vntounto them. Therefore when firſt of all it is generally ſayde in the commandement, Remember the Sabbath daye to keepe it holy, and afterwards, The ſeuenth day is the Sabbath of the Lord thy God, that is, which muſt bee dedicated vntounto his ſeruice, and in the end, you muſt therefore reſt, that you might ſerue him in it as hee requireth; and then nameth the ſeuerall parties that ſhould reſt: his meaning is to declare vntounto them the right ende of their reſting, and ſo ſpeaking by name to the gouernours, ſaying, (Thou, and thy ſonne, and thy daughter, thy manſeruant and thy maid, the ſtranger that is within thy gates) to ſhewe vntounto them that it is not ſufficient for them to looke that they vnderunder their gouernement ſhould reſt, vnleſſe they ſanctifie the day of reſt alſo, which they muſt be ſo much carefull of, by how much the ſanctification of the day is greater thē the ceaſing to worke vponupon it, as the end whereunto this is but referred: and therefore if it bee a ſinne in them at any time, not to hauehave a ſufficient regard vntounto them that they do not worke, then it muſt needs be a greater ſinne, if that through their negligence they do not ſanctifie and keepe holy the day of reſt.

They ought not to leaue it to their diſcretion, as a thing indifferent, but compell them thereunto.So that here the Lord God doth require, that in al places there ſhould be ſuch good lawes and orders publikely in the Common-wealth, and priuatly in mens houſes eſtabliſhed, and diligently executed, as whereby not only the rulers, but alſo all in ſubiection ſhould be compelled to ſanctifie the Lords day, and that they ſhould bee ſure that they doe it indeede. And as he muſt not leaue it indifferent to them, to chooſe whether they will work or reſt, and ſo thinke it ſufficient that they doe not lay any work vponupon them, ſo it is not enough that they hinder them not from ſeruing God vponupon that day, vnleſſe they procure all the meanes vntounto them, whereby God might bee worſhipped of them, and ſee that they worſhip God in them as well as themſelues. Therefore the Maſters of families muſt prouide as much as lyeth in them, that the word be publikely preached where they dwell, not for themſelues alone, but for their children and ſeruants ſake, that they might keepe holie the day together with them; and they muſt not onelyonly come themſelues to the place of common prayer and diuine ſeruice, but bring theſe alſo with them, and ſo ſpend the reſt of the day in all priuat godly exerciſes themſelues, and cauſe others to doe ſo alſo.

And here leaſt this might ſeeme too heauie vntounto vsus, and that it might not bee grieuous to take ſo great a charge vponupon vsus, wee muſt remember, that as wee hauehave great help by our inferiours in many things, ſo the Lord would hauehave vsus to helpe them in the chiefe and principal, and as he hath made them our ſeruants, ſo wee ſhould make them his ſeruants, and when they hauehave ſerued vsus ſixe daies, wee might cauſe them to ſerue him vponupon the ſeuenth: and as the Lord hath preferred vsus aboue them with their ſeruice, ſo he would hūble vsus with this charge and care ouer them, or rather exalt vsus, in that hee would hauehave vsus to be as it were, the ouerſeers of his worke, & not onelyonly ſerue him our ſelues, but alſo ſee his ſeruice done by others committed to our charge: which if wee doe not, wherein ſhal the Chriſtian gouernours of houſholds differ from the Infidels and Heathen, and what greater thing ſhall we doe for our ſeruants then they? Nay, what ſhall we doe more for them then for the bruit beaſts and cattell that worke vnderunder vsus, to whom wee giuegive reſt and eaſe from labour vponupon the Sabbath, if we cauſe them not to ſanctifie the day of reſt, in which they ſhall differ from all other, not onelyonly beaſts but men?

And this is the meaning of that lawe which Moſes gaue to the Iſraelites,Deut. 11.20. commanding them to write the word of God vponupon the poſts of their houſes, and vponupon their gates, whereby all vnderunder gouernment were taught what ſhould be required of them ſo long as they liued in thoſe houſes, namely, to ſerue God:So hauehave the ſeruants of God done in time paſt in their ſeuerall families. and all gouernours were taught what eſpecially to looke after in all them that went in and out of their gates, and liued vnderunder the roofe of their houſes, euen to ſerue the Lord in all parts of his worſhip, for which end he hath giuen them ſuch authoritie ouer them. According to which Commandement the worthie Captaine of Gods people Iehoſhua, made this proteſtation before all the Elders of Iſrael a little before his death, exhorting them to doe the like:Ioſh. 24.15. I and mine houſe will ſerue the Lord. Promiſing not onelyonly for himſelfe, but for all his, which though it was hard to doe, yet becauſe he knew how many meanes the Lord had giuen him to bring it to paſſe, which alſo God would bleſſe (as all godly exhortations, admonitions, and chaſtiſements, whereby if they did not profit, he had authoritie to thruſt them out of his houſe, and to rid himſelfe of them) all which he was purpoſed to put in practiſe: therefore he was bolde thus to ſpeake of himſelfe, thereby ſhewing what all men ſhould propound to themſelues, and may attaine vntounto. The like whereof Dauid ſpeaketh of himſelfe in that worthie Pſalme 101. which is left as a paterne for all Chriſtian gouernours to rule by, wherein he ſheweth how he would rule not onelyonly himſelfe, but his houſhold, nay the whole kingdome, by hauing an eye to thē that were good, to reward thē, and to thē that were bad, to puniſh them, that ſo not only himſelfe, but all his might ſerue the Lord. After the ſame manner in the time of the captiuitie, when the noble Queene Hester willed all the diſperſed Iewes to keepe holie three dayes together in faſting and prayer, that ſo they might intreate the Lord, for that finall deſtruction, and vtter raſing of them out, which Haman the curſed Amalekite and ſworne enemy of Gods people had determined to bring vponupon them ſpeedilie, that it (I ſay) might be preuented in time, ſhe ſayd, that ſhe and her maydes would doe the like, Heſt. 4.16. Whereby no doubt ſhe inſinuated vntounto them, that in eueryevery houſhold, her meaning was, that it ſhould bee thorowly kept on all ſides, not onelyonly the rulers and ſome fewe, but all others euen vntounto the maidſeruants.

Now this is that which we hauehave ſeene heretofore, that the Sabbath and the day of faſt are both of one nature, and it is that which the word doth ſufficiently beare witneſſe vntounto: therefore if this hath been the practiſe of the Church vponupon that day to faſt, not onelyonly of the chiefe alone, but with their families: then muſt wee needes bee perſwaded, that vponupon the Lords day, we ought our ſelues and our houſholds to ſerue the Lord, and to ſay with Ioſhua, I and mine houſe will ſerue the Lord: and with Heſter, I and my ſeruants will doe the like. And how could that hauehave been verified of the religious Captaine Cornelius, which is written of him,Acts. 10.2. that he was a deuout man, and one that feared God with all his houſhold? vnleſſe he had not onelyonly frequented the common aſſemblies vponupon the Sabbath dayes, but had alſo acquainted his ſeruants therewith. Therefore as the Lord himſelfe ſpeaketh of Abraham, Gen. 18.19.who is the father of all beleeuers, I know that he will command his ſonnes, and his houſhold after him, that they keepe the way of the Lord to doe righteouſnes and iudgement, that the Lord may bring vponupon Abraham that he hath ſpoken vntounto him. So it muſt bee practiſed of all them that will be children of this faithfull Abraham, and enioy the ſame promiſes that he and his poſteritie did, euen that they cauſe their children and their ſeruants to keepe holie the Sabbath, wherein conſiſteth the true worſhip of the Lord, that ſo they might walke in that way which hath the promiſes of this life and the life to come. So then by all this it may moſt euidently appeare, both by the words of the commandement, and by the practiſe of the beſt men in the old and new Teſtament, that this duetie is layd vponupon all houſeholders, diligently to ouerſee the wayes of their familie, that they ſerue God, as in all other dueties, ſo eſpecially in ſanctifying the Sabbath, as they will anſwere to the contrarie at their perill to him that hath put them in authoritie, and as they will giuegive an account for their ſoules, which otherwiſe might periſh through their default.

Which though it bee ſo ſeuerely inioyned in all men,But in our time it is for the moſt part wholly neglected. and vnderunder ſo great a paine layd vponupon them, yet it is ſo generally neglected of the greateſt part, that we may rather complaine of it iuſtly with griefe, then hauehave any hope of the ſpeedie reforming of it. For beſides that a great many hauehave no care to ſanctifie the day themſelues, and therefore cannot with any conſcience require it of their ſeruants and children, but either ſet them to worke or to play, and to do any thing vponupon that day, ſauing that which they ſhould, and doe encourage them thereunto by their owne ill example and words: there be others alſo, who though they ſeeme to hauehave ſome care to keepe holie the day themſelues (and hauehave indeede) yet either through ignorance or negligence, do not once looke to their houſholde, whether they come to Church or no, and ſit there attentiuely, and continue there with profit to the ending, nor how they ſpend the reſt of the day: but being demaunded where their ſeruants were, how chance they came not to Church, &c. they anſwere ſecurely (and as they thinke ſufficiently) as though it were a thing meerely impertinēt vntounto them, that they cannot tell, they do not hinder them from the Church, they may come if they will, and they are of age to looke to themſelues, and they are paſt boyes now, and I cannot tell what.

But they muſt conſider beſides that which hath been alreadie ſpoken concerning this matter, that they do too fooliſhly and groſly imagine to ſtoppe (as it were) the mouth of the Lord with that ſimple anſwere in his buſines, which they will not receiue at their ſeruants hands in their owne. For in the ſixe dayes, when their ſeruants are in their owne buſines, they will not let them come and goe at their owne pleaſure, and content themſelues with a bare imagination, that they be at their workes, but will be ſure of it, and therfore ſet them to it, looke vponupon them in the doing of it, & call them to an account for it, which if it bee well done in themſelues, becauſe they knowe otherwiſe they will be negligent, how muſt it not needes then bee a great vnthankfulnes in them vntounto God, that vponupon his day (which is but one among ſeuen) his ſeruice ſhould be ſo ſlenderly looked vntounto, that there is no ſuch diligence vſed towards their ſeruants, that they might performe it? And how muſt it not needes be a great iniurie to their ſeruants (who are naturally, & for the moſt part more negligent and careleſſe in Gods ſeruice, by reaſon of their corruption, then they can be in the ſeruice of men) to bee depriued of that benefit of their gouernours (which is the chiefeſt, and for which cauſe eſpecially they are committed to their gouernment) namely, to be furthered by thē in the ſeruice of God? but vſe them more like beaſts then men, euen that they might be ſeruiceable vntounto them, and then care not whether they ſerue God or the diuell. We know that ſeruants looke to be preferred by their maſters (and ſo there is good reaſon when they hauehave ſerued them faithfully) but what kinde of rewarde is this, that when they hauehave beſtowed ſome earthly benefit vponupon them (by hauing no care to make them ſerue the Lord and ſanctifie his Sabbaths) doe in the ende not onelyonly make them loſe the euerlaſting reward, but preſerue them to eternall deſtruction?

Moreouer, there are a companie of idle ſeruing men, who being brought vp idly all the ſixe dayes, and in thē hauing nothing at all to doe, and are neuer almoſt looked after vponupon the ſeuenth day, are as idle,Eſpecially in great houſeholds, where there are many ſeruants. and as little regarded, as vponupon the other: and as they neuer almoſt doe any good dayes worke to their maſters, (for they hauehave nothing to doe) ſo much leſſe doe they ſpend any Sabbath in the Lords ſeruice, but they eſpecially are left to goe and come at their will. Others that hauehave any office of great charge and attendance (as the Cookes and Butlers, & ſuch like in great houſes) ſeldome or neuer come to the Church, and that but by peeces, either when halfe is done, or els they are readie to depart before halfe bee ended, and ſo both hinder the Lord from that ſeruice, which he ſhould hauehave by them, and them from that bleſſing which they ſhould inherit this way, and both cauſe the name of God to be ill ſpoken of, and pul vponupon themſelues and them that curſe which belongeth to the continual polluting of the Sabbath. And how can they looke that that ſeruice, and that meate and drinke ſhould doe them good, which is thus prepared, and bought (as it were) with the continuall daunger of the ſoules of their ſeruants, beſides the diſhonour of the name of God?

When Dauid had inconſideratly deſired to drinke of the water of Bethleem, three mightie men brake into the hoste of the Philistines and drew water, and brought it to him, but he would not drinke thereof, but powred it for an offring to the Lord, and ſayd: 2. Sam. 23.15.16O Lord be it farre from me that I ſhould doe thus: is not this the bloud of the men that went in ieopardie of their liues? How much leſſe then ought men to eate and drinke that, for which their ſeruants doe venture the liues of their ſoules? And beſides, if we doe iuſtly finde fault with them, who doe neuer or ſeldome preach to the people committed to their charge, and ſo cauſe their ſoules to ſtarue and dye eternally: how can they be blameles, who ſeldome or neuer bring their ſeruants to the preaching of the word? And muſt they not needes be culpable of the ſame iudgement before God, ſeeing it is all one with the ſeruants, whether they liue in the places where the word of God is not preached at al, or if it be, yet they come not vntounto it?

Obiection. But where as men are readie to obiect, that in a great familie many muſt needs be abſent: Anſwer. I grant it to be true in ſome part, that is, at ſome time, and vponupon ſome occaſion; but ſo ordinarily and ſo continually (as they themſelues in their owne conſciences are priuie of, who make this obiection) I know no neceſſitie that can excuſe that. Nay, I am ſure that the Lord hath layd no ſuch calling vponupon any man, that ſhould keepe him in a continuall breach of the Sabbath: and therefore both maſter and ſeruant may ſuſpect that he is in ſuch a calling, as is not agreeable to Gods word, or that he vſeth it not aright, when it maketh him, if not wholly, yet for the moſt part, to neglect the ſeruice of God vponupon the Sabbath day. And I know (where there is a great care to ſerue & pleaſe God by prayer) the Lord will giuegive to them ſuch wiſedome, that they ſhalbe able to redeeme if not the whole, yet at leaſt a great parte of the daye; which otherwiſe will be miſpent, namely, by letting paſſe many needleſſe things, preparing ſo much before as conueniently may be, riſing ſo much the more early in the morning, and by the interchangeable helpe of other ſeruants: eſpeciallie when they will for theſe cauſes bee contented with ſo much the leſſe, though not in quantitie (for the reliefe of others) yet leſſe exquiſite and curious dreſſing, which eſpecially taketh vp the time: and ſo I am ſure, and they that will trie it in the feare of God, and in a care to ſerue him, and in a louelove to the ſoules of their brethren, ſhall find it to be true by experience, that many might keepe holy the Sabbath, which do not now at all: others might keepe it more then they doe. Which if yet it be thought vnpoſſible, (becauſe we goe not about to practiſe it) let vsus but obſerue that which we ſhall ſee done in the houſe, when the ſeruant is very deſirous to goe to a faire, and the maiſter is as willing to let him goe, you would wonder to ſee how things ſhall be diſpatcht vp ſodainely, and in good order, they ſhall be abſent many houres, and yet not greatly miſſed, if any thing be otherwiſe then is vſuall, it is borne with, becauſe it is a day of making prouiſios for themſelues, and that day is not eueryevery day. So then if the maiſters were perſwaded of the Lords day, as they ought to be, euen that it is the time of making prouiſion for the ſoule, and were as carefull for the ſoules of their ſeruants, as they are for their bodies, and did eſteeme it more for their worſhip and credite, that their ſeruantes were religious, then that they were coſtly and well ſet out in apparell, they would be better contented to ſpare them during the time of that market, where they may buy without money all the graces of Gods ſpirite, and the riches of the kingdome of heauen: whereby they ſhould not onelyonly ſaue their owne ſoules, but bee made more fit to doe dueties to their maiſters of conſcience.The gouernours of families ſhould take order that they and their whole houſhold might come to church together.

Therfore (to make an end of this matter) it is the duty of al houſhold gouernors, to cauſe the whole family to be in a readines to attend vponupon them to and fro the Church, and that it bee not left at eueryevery mans diſcretion to come when hee will, but that they ſhould goe together. And indeed this hath beene the orderly comming of Gods people in times paſt to the place of his worſhip, that they hauehave not come ſcattered and alone, but many together and by companies, whereof the Prophet ſpeaketh:Pſalm. 42.4. When I remembred theſe things, I poured out my very heart, becauſe I had gone with the multitude, and led them into the houſe of God with the voyce of ſinging, and praiſe, as a multitude that keepeth a feaſt. In which place the man of God complaining, that he was baniſhed from the holy aſſemblies, ſayth, that h…s griefe was increaſed by remembring his former eſtate, when he vſed to goe with a great many to the Temple, euen as to a feaſt: whereby hee declareth what was the manner of their going; euen as men go to a market, or to a feaſt, not onelyonly with ioye, but alſo by companies, and ſo many of one houſe as goe, will goe together: ſo they did not onelyonly goe to the houſe of God cheerefully, but many of them together, euen as to the market & feaſt of their ſoules. By which practiſe of theirs, as the doings of many are condemned, ſo it appeareth that the men of our time are led by another ſpirite then they were, and are otherwiſe perſwaded of the worſhip and place they goe vntounto: For all the people, nay the ſeuerall houſholds come not together, but ſcattered, and one dropping after another in a confuſed manner: Firſt comes the man, then a quarter of an houre after his wife, and after her, I cannot tell how long, eſpecially the maidſeruants, who muſt needes bee as long after her, as the menſeruants are after him: Wherby it commeth to paſſe that either halfe the ſeruice of God is done before all be met, or elſe if the miniſter tarrie till there be a ſufficient congregation, the firſt commers may bee wearie, and ſometimes cold with tarrying, before the other ſhall bee warme in their ſeates.

Nowe if it bee demaunded of the maiſters, why they alone make ſuch haſt, and leaue all the reſt behind them, and they anſwer, truely becauſe the time is come wherin vſually publike prayer beginneth: can they bee perſwaded that it is time for themſelues to come (as it is indeed) and yet no time for the reſt to come with him? Hath he no longer time to tarrie, and hauehave they time to tarry ſo long after him? as though there were one lawe for him, and another for them: or rather that the ſame law of the Sabbath, which mooueth him of conſcience to doe that which he doth, did not as forcibly bind them all as himſelfe, nay did not binde him to looke to them, that they ſhould keepe holy the day as well as himſelfe: which if he grant to be true, and yet is not able to bring it to paſſe (where the Lord hath giuen him ſo great authoritie for his owne ſake) partly through the frowardnes of his wife, and partly through the of obſtinacy of the reſt in the familie, his caſe is to be pitied, and he is rather to bee gouerned, then to gouerne,1. Cor. 6.4. and he might doe well to ſet vp one of them in his ſteed, ſeeing hee doth ſuffer himſelfe wilfully ſo be abuſed, and is contented to be ouer ruled by them in the chiefeſt thing.

Therefore that he might bring this matter happily to paſſe, as he muſt goe before them by his owne example, and be ready betimes, euen firſt of all, ſo he muſt earneſtly call vponupon them for this duetie, and exhort them vntounto it, and the ſlower that they are, and the more they drawe backe, the more forward muſt he be, and by his practiſe and words draw them forwards alſo. For this is that readines which Dauid obſerued in the people of his time: I reioyced when they ſayd vntounto me, Pſalm. 122.1.we will goe into the houſe of the Lord: or let vsus goe into the houſe of the Lorde: (for they are words of exhorting and encouraging one another thereunto.) Euen as the Prophet Eſay alſo foretelleth, that this ſhall bee the zeale of Gods people in the time of the Goſpell, that they ſhall goe together to ſerue God, and therefore call vponupon one another for the ſame purpoſe, ſaying, It ſhall be in the laſt daies, Eſay 2.2.3.that the mountaine of the houſe of the Lord ſhall bee prepared in the top of the mountaines, & ſhall be exalted aboue the hils, & al nations ſhall flow vntounto it, & many people ſhall go and ſay, Come, and let vsus goe vp to the mountaine of the Lorde, to the houſe of the God of Iacob.

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

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

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

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

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

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

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

And for this cauſe did the Lord command his people Iſrael,Deut. 27.3. to write his lawe vponupon the pillars in the borders of their land, both that the people might bee kept in the knowledge and obedience of it,Eccleſiaſt. hiſt. Cent. 1. lib. 2. cap 4. and that the Magiſtrates might eueryevery where ſee the execution of it, and knowe that it is their duetie to ſee it practiſed in all parts of their dominion, euen to the very borders of them. And if the Magiſtrate be truely called (as he is indeede) the keeper of the tables of Gods law, that is, one ſet vp in his roome, furniſhed with his authoritie and power, to that end, that he might ſee the whole law of God, euen the firſt and ſecond table, and eueryevery Commandement in them, put in execution; then it muſt needes appertaine vntounto him to prouide, that the Sabbath bee hallowed, wherein conſiſteth the obſeruation of all the other Commandements in the firſt table. A practiſe whereof we hauehave in the daies of Ioaſh King of Iudah, in the very firſt entrance of his raigne, whom when Iehoiadah the hye Prieſt, had by the conſent of the Rulers annoynted King,2. King. 11.17. he made a couenant betweene the Lord and the King and the people, that they ſhould be the Lords people, likewiſe betweene the King and the people. Where we ſee there was a plaine law eſtabliſhed by the conſent of the chief Rulers, in the Church and Common-wealth, both for the aboliſhing of al idolatrie, and planting of true religion, that ſo the King and the people might be Gods people (the execution whereof is ſet down in the ſequent of that chapter, and the next immediatly following) and alſo for the loyall ſubiection of the people vntounto their new King, and of his defence ouer them, that ſo they might bee his liege people, and he their ſoueraigne Lord and King.

And indeed this is the chiefeſt end of al gouernment, that men might not profeſſe what religion they liſt, and ſerue God after what manner it pleaſeth them beſt, but that the parts of Gods true worſhip might be ſet vp eueryevery where, and all men compelled to ſtoope vntounto it, and make profeſſion of it at leaſtwiſe in the outward diſcipline of the Church, that ſo thereby we might liue more peaceably our ſelues, and doe more dueties vntounto men. Euen as the Apoſtle writeth vntounto Timothie in his former Epiſtle, willing him, and ſo in him all Miniſters, to make ſupplications, 1. Tim. 2.1.2.prayers, interceſſions, and giuing of thankes, for Kings, and for al that are in authoritie, that we by them might leade a quiet and peaceable life in all godlineſſe and honeſtie. In which words, as he ſheweth the people what they may looke for at the hands of their rulers, thereby to moue them the rather to pray for them; ſo he ſheweth the rulers what they ſhould procure vntounto the people, namely, that they might liue in the profeſſion of Gods true religion, & honeſt dealing one with another, maintaining the common peace for theſe ends both at home and abroad.

Euſeb. de vita Const. lib. 4. cap. 18. & 19.And this is that good report which Euſebius giueth of Constantine the Emperour, that he made lawes compelling all men to the publike ſeruice of God vponupon the Lords day, exempting no man there from, no not the ſouldiers in warre (ſo farre forth as they might) who preſcribed to them for that purpoſe formes of prayer, and commanded them to be occupied in other parts of Gods worſhip. Therefore it ought to bee prouided, that the preaching of the word be eueryevery where eſtabliſhed: for in that eſpecially the ſanctifying of the Sabbath conſiſteth, as being the greateſt part of Gods worke, and which muſt direct the people in all other parts of his holie ſeruice, and without the which the day cannot be hallowed in the leaſt meaſure of that which the Lord requireth of vsus, and all other parts of true religion, ought ſo in all places to bee ordained, that none might hauehave iuſt cauſe to complaine, that for want of meanes, though they reſt vponupon the Sabbath from their worldly buſines, yet they cannot ſanctifie it, as they are commanded. Which if it be true, then much leſſe ought there to be any toleration for the Maſſe in a Chriſtian Common-wealth, or any bearing with ſuch kinde of Idolatrie: For beſide the plaine Commaundement of God concerning this matter, ſo many times repeated in the word, to deſtroy all remnants of them, and cleane to put out the monument of thē as abominable (which ought to bee a light and a direction vntounto vsus) wee hauehave the examples alſo of many godly kings in the moſt flouriſhing Common-wealth of Iudah, going before vsus, and as it were leading vsus by the hand thereunto. Hezekiah tooke away the hye places, and brake the Images, 2. King. 18.4.and cut downe the groues, and brake in peeces the braſen Serpent that Moſes had made, becauſe the people did burne incenſe to it. But that is moſt worthie of remembrance, which the Holy ghoſt ſpeaketh concerning King Aſa, that he tooke away the Sodomites out of the land, 1. King. 15.12.and put away all the Idols that his father had made, and he put downe Maachah his mother from her eſtate, becauſe ſhe had made an Idoll in a groue, and he deſtroyed her Idols, and burnt thē by the brook Kidron: for which he is highly cōmēded, euen for that he would not giuegive libertie to any, no not to his mother, to diſhonour the name of God by a falſe ſhorſhip, and to draw others thereunto by her example.

Laſt of all, wee hauehave a moſt excellent paterne to followe both in aboliſhing al ſuperſtition, and planting the true religion in that rare and thriſe renowned king Ioſiah of happie memorie, as it is at large deſcribed in the ſecond booke of the Kings.2. King. 23. P. Martyr in Iud. cap. 1. Whereunto I may adioyne the iudgement of P. Martyr concerning this matter, who ſayth: Magistratus non poteſt non damnari, &c. The Magiſtrate muſt needes bee condemned, who maintaineth Idolatrie, ſeeing hee hath the ſword to puniſh ſinne. And a little after he alleadgeth S. Auguſtine vponupon theſe words of the Pſalme (Be wiſe now ye Kings, &c.) They are admoniſhed (ſayth he) in that they are Kings, Pſal. 2.10.to vſe the ſworde committed vntounto them of God, for the defence of the Chriſtian faith, and for the repreſſing of the wicked: Igitur principibus minime licet, vt impuros cultus concedant, &c. Therefore it is not lawfull for Princes to grant immunitie vntounto any falſe worſhip, yea it doth eſpecially concerne them ſeuerely to compell all vntounto the true doctrine, and ſuch rites of the Church as are agreeable vntounto the word. In which zeale her moſt excellent Maieſtie hath not been behind theſe worthie paternes of goodnes before named, when as beſides the vtter aboliſhing of all idolatrie in one day (to the great perill of her eſtate and life) by cutting off the head and taile of it at once: ſhe hath ſince of the like princely goodneſſe ſundrie times prouided by ſtatute againſt all ſuch, as ſhould in ſecret corners preſume to ſing Maſſe, or to be preſent at it.

But the aboue named examples are ſo much the more diligently of vsus to bee conſidered; becauſe in them wee hauehave not only lawes made for the ſanctifying of the Sabbath, but the execution of them, for that which was done then, was done by law: and though it be a great merciemercy mercy of God, to liue where good lawes bee, yet it is greater, where they bee well practiſed: in ſo much that though there be neuer ſo many good lawes made for the inlarging of the Goſpell in any kingdome, it is to no great purpoſe, except they be well looked vntounto. Therefore as wee hauehave ſeene that true religion by law ought to be eſtabliſhed, ſo that it might by all men bee publikely obſerued, all magiſtrates muſt hauehave an eſpeciall care of that. Of the want of which I am perſwaded there is more cauſe to complaine, then of the former: For though there bee many things wanting to the perfection of the Church, becauſe of our ſinnes, yet all things are not practiſed which the law requireth for the helping of it forward thither, neither are all things done which might be by lawe, for the true ſanctifiyng of the Sabbath euerie where: whether we reſpect thoſe things that might procure a learned miniſterie in time, or compell them to preach oftener that can doe it, or make the people come to it more diligently, and profite by it more effectuallie then they doe, which whiles it be more carefully laboured after, what hope can there be that they ſhould be any more committed vntounto vsus, when we are ſo vnfaithfull in this that we hauehave? For as they prepoſterouſly labour to reforme the Church, that hauehave no care to reforme themſelues, and vndiſcreetly complaining of ſome diſorders there, doe not practiſe better orders in their houſes vponupon themſelues and theirs, do hinder it and keep them backe: ſo they that labour for more meanes to ſanctifie the Sabbath, and are careleſſe in practiſing thoſe that they hauehave, doe ſtay ſuch good bleſſings as God might otherwiſe beſtow vponupon his Church this way.

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

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

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

But if we conſider how our ſelues and others hauehave practiſed all theſe parts of Gods ſeruice, publikely & priuatly, & what fruite hath come thereon, we ſhal find that either wee hauehave for the moſt part neglected them, or vſed them to no purpoſe, and ſo hauehave not attained vntounto the principall end of the Sabbath, which is that whereby we might bee faſhioned vntounto the image of God, and begin that Sabbath here, that ſhall bee for euer continued in heauen. And here when I looke to the common courſe of men on this day, I may iuſtly complaine with the learned man maſter Muſculus, Muſcul. in praecept. 4.Non Christo, ſed nostris delitijs feriamur: Men reſt not to ſerue the Lord Ieſus Chriſt, but their owne delights, in ſo much that there is no time more prophanely, and corruptly ſpent then the Lords day, which in name and ſhewe is dedicated to religon: but men by their deeds openly ſhewe without all controulment, that they doe conſecrate them to the pleaſures of the fleſhe, euen to Bacchus and Venus. Auguſt. in Pſal. 91.So that as Augustine ſaide, Howe much better were it for men to plow vponupon the Sabbath daie, then to dance? ſo we may ſay of theſe men, Howe much better were it for them (I meane leſſe euill) to bee occupied about ſome worldly buſines, then about theſe things, wherein they ſerue not Christ but Sathan? And yet I am affraide that herein many are fallen into that ſuperſtition of the Iewes, which that graue father, & ſingularly wel deſeruing of al the Church of God,Beza in Cantic. Solō. Homil. 30. Maſter Beza ſpeaketh of, When it is counted ſuch a great ſinne to open a ſhop windowe, Non item ſi luſum, ſi potatum, ſi ſcortatum fuerit, But not ſo great if a man vponupon this day giuegive himſelfe to gaming, to ſwilling, and to playing the harlot. Yea as another learned diuine ſayth,Gualt. in. Act. 13. Homil. 88. Hodie eò res deuenit: In our time things are ſo come to paſſe, that amongſt Chriſtians they may be accounted very good men, who breake the Sabbath by their handie labor, when they moſt doe prophane it with horrible wickednes, neither at any time doe they more offend in pride, and diſdaine, in drunkennes, ryot, & luſt, then vponupon that day which ſhould be wholly conſecrated vntounto God, and to the meditation of his workes, and of our eternall reſt. And ſeeing theſe thinges are done openly and commonly (ſayth hee) doe we yet maruaile what is the cauſe of the calamities of our time?

And Maſter Bucer complaineth yet a great deale more,Bucer in Pſal. 92. I am nihil ferè ſcelerum eſt: Now there is almoſt no wickednes, which is not especially committed vponupon the Lords holy day, there is op… …ying, drinking, filthy dauncing, harlotting, fighting, and quarrelling, and I would to God greater things then theſe were not committed. I will not ſay as he ſayth: Et nuſquam ferè licentiùs, quam in ipſis principum, & Epiſcoporum aulis. For I hope better things of them, and ſuch as accompanie ſaluation, but in too many places of towne and countrie. So that I may ſay of them as father Chryſostome doth,Chryſoſt. de. Lazar. conci…. pri. Thou hast receiued the Sabbath day of God to clenſe thy ſoule from ſinne, and thou vponupon that day dost moſt of all …ommit ſinne. Whereupon it comes to paſſe that all the weeke following, they are ſo much the more wicked, b… how much that which was appointed for their good, they hauehave turned into ſin vntounto themſelues; ſo that as the Goſpell, which in it ſelfe is the ſauour of life vntounto li…e, by mens abuſe is turned into the ſauour of death: a…d the bread of the Lords table, which is the food of life, is turned into poyſon, when men doe not rightly therein diſcerne of the Lords body, and ſo by eating it, and dri…king the Lords cuppe,1. Cor. 11.29. they procure his iudgement againſt …hemſelues: ſo this day of the Lords reſurrection, which is therefore the day of life vntounto vsus, is by their wickednes …ade vntounto them the day of euerlaſting death: Euen as Maſter Caluin ſayth,Caluin vponupon Deut. 5. ſer. 34. When the Sunday is ſpent, not onelyonly in games and pastimes full of vanitie, but in things which are altogether contrary vntounto God, that men thinke they hauehave n…t celebrated the Sunday, except GOD therein be by many and ſundrie waies offended, when men I ſay vnhallow in ſuch ſort this holy day, which God hath inſtituted to leade vsus vntounto himſelfe, is it any maruaile if wee become brutiſh, and beaſtlie in our doings all the reſt of the weeke? But to reſerue all ſuch prophane beaſts vntounto the iudgement of God, whoſe holy daye of reſt, as they doe deſpiſe, ſo vnleſſe they repent and amend, GOD hath ſworne long agoe, Heb. 3.18.that they ſhall neuer enter into his heauēly reſt. There are others of whom in the ſame place he ſpeaketh,Caluin ibid. Who glut themſelues by ryotting, and are ſhut vp in their houſes, becauſe they dare not ſhew a manifest contempt of their duetie in the open ſtreetes, ſo that the Sunday is to them a retreat, to withdraw themſelues from the congregation of God, whereby one may ſee what affection they hauehave to all Chriſtianitie and the ſeruice of God, when by this, which was giuen vsus for an aide and helpe to drawe neerer vntounto God, they take occaſion to withdraw themſelues the further from him. For (as he ſayth a little before) if we imploy the Sunday to make good cheere, to ſport our ſelues, to goe to games and pastimes, ſhall God in this bee honoured? Is not this a mockery? Is not this an vnhallowing of his name?

But let vsus that be Chriſtians be of another minde, and let vsus (as Saint Auguſtine ſayth) ſhewe our ſelues Chriſtians by keeping holy the Lords day: Auguſt. ad Caſul. …piſt. 86.vntounto whom (ſo manie as feare God) let me ſay, as they did at the Councell of Paris:Concil. Pariſ. lib. 3. cap. 5. Salubriter admonemus, We do admoniſh all the faithfull for the ſaluation & good of their ſoules, that they would giuegive due honour and reuerence vntounto the Lords day, becauſe the diſhonour of it is both contrarie vntounto Chriſtian religion, and doth without all doubt bring destruction to the ſoules of all that continue it. And there is great reaſon of it: For ſeeing that daye is appointed for all the partes of Gods worſhip,Bulling. in Ier. c…ncio. 65. He that despiſeth the Sabbath, makes no great account of the true religion, as maſter Bullinger very wiſely noteth: and therefore the Sabbath is many times put for the practiſe of all religion, and the Prophets when they complaine of the decay of all religion, ſay that the Sabbaths are polluted, as hee alſo obſerueth in the ſame place: according to which rule if wee will iudge of the religiō of men, we ſhall find that amongſt a great many it is very little, or none at all, becauſe they hauehave not that due care of the Sabbath that they ſhould.

And thus ſaith Maſter Caluin, Caluin vponupon Deut. 5. ſer. 34.that the Prophet Ieremie in many places, rebuking the Iewes for breaking of the Sabbath, ſpeakes vntounto them as if they had in generall broken the whole law, and not without cauſe: for he which ſetteth at naught the Sabbath daye, hath caſt vnderunder foote all Gods ſeruice, as much as is in him, and if the Sabbath daye be not obſerued, all the reſt ſhall be worth nothing. Now beſides, ſeeing the end of all is, that the fruit of Gods worſhip might appeare in our godly conuerſation to the glorie of his name, and our eternall ſaluation, euen as it was ordayned of God, at the firſt to keepe Adam in his integritie, if we by the grace of God eſcape all theſe horrible prophanations of this daye, and hauehave attained vntounto ſome tolerable care of keeping holy the day, then let vsus ſee what we are bettered thereby, and what is the fruite of our profeſſion thereon. For then may wee hauehave comfort, that we vſe it aright, when there proceeds that good of it thereby, for which God ordained it, and which wee ſee it bringeth forth in many others.

And therefore I may ſay with Maſter Bucer, Bucer in Mat. 12.11.if we do truely and religiouſly ſerue God vponupon the Lords day aboue all others: Declarent hoc mores: Let our manners ſhewe it; let the holineſſe of our life testifie it, let our workes proue it, for who will beleeue that hee hath beene preſent at the aſſemblies of the Church, and hath heard the worde of God, with a ſyncere heart, and a true faith, who bestowes the reſt not onelyonly of that day, (as he ſayth) but of his life, not onelyonly more vainely, but more wickedly? Let vsus therefore in the feare of God; and as wee hauehave a care of our owne ſoules, repent vsus earneſtly of that, that is paſt, and praye vntounto him, that in all time to come, we might make more conſcience of obſeruing the Lords day in all the parts of his worſhip publikely and priuately, and that wee may bring forth the fruite of them all more plentifully, all the daies both of the weeke following, and of our whole life, to the glory and praiſe of his holy name, the vnſpeakable comfort and endleſſe ſaluation of our owne ſoules, the good example of his Church, the ſtopping of the mouthes of the wicked, and the leauing of them without excuſe, and that in and by our onelyonly Lorde, redeemer, and mediatour Ieſus Chriſt, through the operation of his holy ſpirit, to which bleſſed Trinitie in vnitie, for his grace vponupon me in finiſhing this work, and for all other his mercies bee aſcribed as moſt due, all honour, glorie, and praiſe, both now & for euermore. Amen.

FINIS.

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