The Doctrine of the Sabbath, Book 1 (3 of 4)
To this end beſides that that hath been alleaged heretofore for this purpoſe; I may put you in minde of one of thoſe worthie Lawes, which Charles the Emperor deliuered vntounto his viſiters, whom he ſent with his authoritie to reforme the Church. Item, we decree, Centur. 8. Eccleſ. luster. c. 6.that as God hath commanded no ſeruile worke be taken in hand, on the Lords day, as alſo the Prince my father of bleſſed memorie gaue charge, by his Synodall edict, to wit, no kinde of huſbandrie, neither cutting of vines, nor tilling the ground, neither reaping, nor mowing, nor hedging, neither rooting or felling of trees, nor digging in rockes nor building, nor gardening, nor hunting: The women likewiſe to forbeare al Manuall worke, as weauing, ſowing, embroydring, kemming of woll, dreſſing of flaxe, ſhearing of ſheep, and waſhing of clothes, &c. The Marchant and chapman muſt reſt from buying and ſelling of wares, & making of bargaines vponupon this day, yea euen from buying of victuals, fiſh or fleſh, meate, breade, or drinke: for the ſixe dayes are giuen them to make their prouiſion in, as it hath been alreadie declared vntounto vsus, out of Nehemiah 13. And whereas this abuſe was common among the Iewes, in the time of their captiuitie, by reaſon of the great ignorance, and becauſe they were mingled with the heathen: after their returne vnderunder Nehemiah, when things began to be reformed, they bound themſelues by couenant, to redreſſe this fault alſo: for this was one article in the couenant.Nehem. 10.31. That if the pe…ple of the land brought ware on the ſabbath, or any victuals to ſell that they would not take it of them on the ſabbath, and on the holy dayes. Wolph. lib. 3. in Nehem. 10.And M. Wolphius very excellentlie vponupon this place: Ijs vtuntur verbis, They vſe ſuch wordes as doe ſomewhat declare, that this custome had been among them that if other forraine people, who had no conſcience of the ſabbath, had brought any corne or wares vponupon the ſabbaths, they preferring their owne commoditie and lusts before the obſeruation of the ſabbath, they did not ſticke to buy all that of them, whatſoeuer it was? By what meanes both the religious obſeruation of the ſabbath, and the number of them that offered ſacrifices and heard the word of God, was greatly decayed, becauſe they were occupied about other things. And whereas they ſpeake of the people of the land, thereby meaning other nations, they ſecretly preuent their obiection: who might reply, that the ſtrangers in no caſe were to bee tyed vntounto the Lawes of the Iewes, and that this delay was to their hinderance, if they might not be ridde of their wares before the day following: and that many of them did offend of ignorance, and that if they ſhould be thus hindered, it would come to paſſe in time, that they would bring nothing, and by that meanes, the Citie ſhould want victuals, and things neceſſary: all which did cary with it a very probable ſhew of reaſon: Nehemias aliam rationem init, Nehemias, he taketh another courſe, & ſheweth that the ancient lawes of our forefathers, yea of God and for religion, ought to be ſo esteemed of vsus, that we ſhould not ſuffer them to be broken for any ſtrangers ſake. And the ſame Wolphius doth further adde, That this people doth promiſe, that in the reuiuing of this law, they would doe after this manner, vt ſi peregrini mercatores, that if the Marchants that were ſtrangers ſhould bring any marchandiſe thither, without their priuitie, or against their will, that notwithstanding it ſhould be vnlawfull for any of the Citizens of Ieruſalem to buye of them: whereby they did hope in time it would come to paſſe, that the Marchants (will they nill they) ſhoulde giuegive ouer bringing to ſell, when they ſhould perceiue, there were no buyers at all. And truly, as if there were no receiuers, there would bee no theeties, ſo if there were no buyers on the Lordes daye, the ſellers would ſoone ſhut vp their ſhopwindowes. Let all that hauehave offended this way repent and amend by the example of this people.
And wee may further vnderſtand, how theſe things by many excellent lawes in ſundry places hauehave beene condemned, and namely thoſe that were made vnderunder Charles, about the yeare 1313. when as one ſayth, Ne in Dominicis diebus publica mercata exerceantur: Wee forbid that publike marchandiſe ſhould be vſed on the Lords day. And an other: Item interdicitur, Arelate. Synod. 4. cap. 16. Turonenſ. Synod. 3. cap. 40. Rhemenſ. Synod. cap. 35.ne mercata vſquam fiāt die Dominica: Alſo it is forbidden that trading of marchants ſhould be vſed any where vponupon the Lords day. And againe, Ne diebus Dominicis ſecundum Domini praeceptum quilibet mercata exerceat: It is forbidden according to the Lords commandement, that any man ſhould vſe buying and ſelling vponupon the Lords day. Where we ſee, it is not onelyonly forbidden to all men and in all places, but they ſay alſo, it is according to the commandement of the Lord. Now, though we bee not come thus farre, yet it were much better thē it is,Queens Iniunct. art. 34. if in all places that were practiſed, which they are bound vntounto, namely, That no Inholder or Alehouſe keeper ſhould vſe to ſell meate or drinke in the time of Common prayer, preaching or reading of the Scriptures. The Carrier muſt ceaſe to carrie and recarrie things bought and ſold from place to place, as appeareth in the ſame chapter, where he chargeth them, that in doing of theſe things they did breake the Sabbath, or not obſerue the Rest. The Prophet Ieremie complaines of this in his time, and ſpeaketh againſt it as a breach of the ſabbath. Take heede to your ſoules, and beare no burden on the Sabbath day, nor bring it in by the gates of Ieruſalem, Iere. 17.21.22.neither carry forth burdens out of your houſes on the Sabbath day, neither doe ye any worke, but ſanctifie the Sabbath, as I commaunded your fathers: where hee willeth them to leaue carying, that they might ſanctifie the ſabbath, therby inſinuating, that they cannot ſtand together, but the one muſt needes be taken away, that the other might be eſtabliſhed. And Maſter Caluin vponupon this place ſayth,Caluin. in hunc locum. It appeareth, that they were growen to great boldnes, when they did ſo openly breake the Sabbath: thereby declaring his iudgement, that open carriages doe bewray an open contempt of the Sabbath. The Schoolemaster muſt reſt from teaching, and the Scholler from ſtudying the liberall artes and humane ſciences, as thoſe which are his peculiar labour in the ſixe dayes, (and as it were) his dayly work. The Lawyer and the Client whether plaintiffe or defendāt, muſt vponupon this day giuegive ouer their ſuites and their pleading, and not onelyonly reſt from going to Westminster hall, but alſo from ſtudying the caſe, reading of euidences and ſuch like, as themſelues beſt of all doe know, and their Clerks alſo from writing of the ſame: For the ſame conſtitutions, that bind them from publike pleading, whereof there are many (as themſelues may knowe) the reaſon vponupon which they are grounded, and which in them is alledged being drawen from the word of God, and containing in it the equitie of this Commaundement, doth reſtraine theſe alſo, becauſe they muſt needs hinder thē from the ſeruice of God, either altogether or in a great part, in which wholly with all poſſible fruite, we ſhould be occupied vponupon this day. The lawes of the Chriſtian Emperours,Leg. final. C. de ferijs. Leo, and Anton, doe very particularly meet with them in this caſe. Dominicum ita que diem, Therefore wee decree, that the Lords day ſhould be honoured and reuerently esteemed, and therefore let it bee free from all executions, let no man then be troubled with any ſummons, let no man be compelled to bring forth his ſuretie, let the Apparitor or ſer…eāt hold his peace, let there be no aduocates, let not the dreadfull voice of the Cryer bee heard. The Phiſitian muſt leaue off the reading of Galene and Hippocrates, and reſt from the ſtudying of the Anatomie, the diſeaſes, the ſimples and compounds. For of all ſuch as vponupon this day leaue the excellencie of Gods worde, and the ſtudy therof, and attend vponupon humane arts, which in compariſon of this are as low as may be; there hath beene iuſt complaint made long agoe: Deſcendunt hodie nonnulli, VponUpon this day many come downe from the height of Gods worde, Beda in lib. 2. cap. 8. in Sam.vntounto the which they ſhould aſcend, Et legendo Dialecticos, Rhetores, Poetas gentilium ad exercendum ingenium terreſtre, quaſi ad fabros Philiſtim pro exacuendis ſilueſtris ſiue ruralis culturae ferramentis, inermes, hoc eſt, ſpirituali ſcientia priuati, conueniunt: And by reading of Logicians, Rhetoricians, and Poets of the Gentiles, for the exerciſing of their earthly wit, they as it were come to the Smithes of the Philiſtims, to ſharpen their countrie tooles for huſbandrie, being ſpoyled of their weapons, that is, being voyd of ſpirituall vnderſtanding. Where he ſheweth, that as it was a very baſe thing for the Iewes to goe from the high country of Iudea to the Philiſtims, for the ſharpning of their tooles: ſo it is too vnſeemely a thing for chriſtians vpō the lords day to leaue the excellēt ſtudy of the ſcriptures, for any humane ſcience whatſoeuer, which is lower thē this, without al degree of cōpariſon: & that therein indeed they ſhew themſelues voyd of heauēly wiſedome. The Iuſticer & Iudge muſt rest frō ſitting vponupon the bench & place of Iuſtice, iudicially examining & determining of cauſes, between partie and partie, about matters for the preſeruation of the peace, and otherwiſe: and alſo from examining of cauſes more particularly at home, reſeruing the malefactors rather to ſome other day in the weeke: neither ought they to ſit vponupon Commiſſions, or be occupied in ſuch like, as doe iuſtly belong to their offices. Saith Maſter Caluin: Caluin. in Exod. 20.8.Though it were lawfull to defend a man from wronge, and to helpe him that was wronged, if any man ſhould violently ſet vponupon his neighbour on the Lords day, becauſe preſent neceſſity would not ſuffer it to be delayed, Audire duos litigantes Iudicibus fas non fuit: Yet it was not lawfull for the Iudges to heare the controuerſies of men pleading before them. And generally in one word, (that I might not ſtand vponupon the particulars which are infinite) eueryevery man in his ſeuerall roome, place, or calling, high or low, bond or free, olde or yong, ruler or ruled, one and other,Yet in themſelues they are good, neceſſary and lawfull, but not vponupon this day. euen from him that ſitteth vponupon the throne to the maid ſeruant that is at the Mill, and the captiue that is in priſon, muſt rest from their ordinarie works, which are vponupon other dayes not onelyonly lawfull and commendable, but alſo neceſſary, yet vponupon this day are ſo wholly to be left, that they can in no wiſe agree with it, no more then light agreeth with darknes, and reſting with working.
So that when wee doe forbid men all worldly trauell and labour vponupon the Lordes day, as the thinges from which God their creator would hauehave them rest, according to the plaine words of his Commandement, we do not finde fault with ſuch works, wee doe not condemne the things, we iudge them not to be wicked and vngodly, but we confeſſe with all humilitie as becommeth vsus, that they bee lawfull, commodious and neceſſarie, and wee will aſcribe as much vntounto them, as themſelues can iuſtly chalenge, but wee ſay at this time, and vponupon this day, they are vnneceſſary, vnfruitfull and vnlawfull, becauſe the Lorde hath forbidden them, that other thinges might be done.
The circumſtances of time place, &c. change the nature of our actions.Neither muſt it ſeeme ſtrange vntounto vsus, that the time ſhould thus change and alter the nature and qualitie of things, making that vnlawfull which was lawful before: for ſo we ſee it is in all other circumſtances of places, perſons and ends: according to the diuerſitie of which, one and the ſame thing, is not onelyonly diuerſe from, but alſo cleane contrarie to it ſelfe. Many things are commendable in the Magiſtrate, and doe deſerue great praiſe, as the cutting off of the malefactor, Rom. 13.4.that ſo ſinne might bee taken away, ſeeing hee beareth not the ſworde in vaine, which if a priuate man ſhuld but attempt, it were a thing intollerable, & moſt ſeuerely to be puniſhed, as our Sauior Chriſt ſaith,Mat. 26.52. All that take the ſworde, ſhall periſh with the ſword. So in other thinges we know, that to giuegive almes, is a ſacrifice,Prou. 19. that the Lorde is well pleaſed with, in ſo much that he accounteth all that wee giuegive to the poore, as lent to himſelfe, and he promiſeth to repay it vsus in the greateſt time of our neede; but to giuegive it before men, that we might be ſeen of them doth ſo defile and ſtaine this moſt excellent vertue, and as it were change the nature of it,Matth. 6.1. as that it hath no promiſe of reward from God at all, nay it is plainely forbidden of him. For men to ſleepe in their houſes vponupon their beds, or otherwiſe to take their naturall reſt is allowable, and that without the which they cannot continue, but to ſleepe in the Church,Act. 20.9. and in the time of diuine ſeruice, and miniſtery of the word, ſacraments and prayer, is not only forbidden, but hath been moſt ſeuerely puniſhed. Euen ſo that worke, which is not onelyonly permitted, but alſo commanded vponupon the ſixe dayes, and which might not bee left vndone, yet is altogether forbidden on the ſeuenth day as vnlawfull, & that with the denouncing of moſt fearefull puniſhments vponupon them that will not obey, as wee hauehave ſeene heretofore in the gathering of Manna, building the Tabernacle, buying of victuales and ſelling. Therefore as no reaſonable man will ſaye, this or that is lawfull in it owne nature, therefore eueryevery man may doe it, and eueryevery where, and at all times: ſo it is no good reaſon to ſay, God hath commanded vsus to doe theſe things, therefore why ſhould we reſt from them vponupon this day, vnleſſe wee can ſhew, that vponupon that day alſo he hath commaunded them: but let vsus rather ſay, as the truth is, The Lord hath commanded vsus to doe theſe things vponupon the ſixe dayes, therefore, we muſt reſt from them vponupon the ſeuenth. And in ſo dooing our purpoſe is not to perſwade men to idlenes, and to do nothing, neither is it the meaning of the commaundement, but to reſt from thoſe workes of our owne that are forbidden, that we might wholy and without all lette be occupied, about thoſe workes of God which hee hath preſcribed, as ſhall hereafter more euidently appeare vntounto vsus.
But that we might yet more deepely conſider of this, and be more fullie perſwaded, that the Lord would hauehave this generall reſt, from eueryevery thing, ſo carefully obſerued, and that no kinde of worke ſhould be done by any: beſides the firſt and generall commandement of reſting, that we hauehave ſeene,All degrees of mē, both high and lowe, are commaunded to reſt vponupon the Lords day. he more particularlie forbiddeth all eſtates and degrees of men, as well the principall as the acceſſorie, and helpes all manner of worke, and not onelyonly them but all other creatures, which are moſt fit for it, and whoſe labour man might be moſt readie to abuſe, for the breaking and interrupting of this reſt: as it appeareth in the wordes following as they are ſet downe in the 10. verſe of this 20. chapter of Exodus. In it thou ſhalt not do any worke, thou nor thy ſonne, nor thy daughter, thy manſeruant, nor thy maide, nor thy beast, nor thy ſtranger, which is within thy gates. And is repeated againe, Deut. 5.14. in as many or more wordes. Thou ſhalt not doe any worke therein, thou, nor thy ſonne, nor thy daughter, nor thy manſeruant, nor thy maide, nor thine oxe, nor thine aſſe, neither any of thy cattell, nor thy ſtranger that is within thy gates, that thy manſeruant, and thy mayde ſeruant may reſt as wel as thou. In which places we doe ſee, that there is none of any calling or eſtate whatſoeuer, nor of any kinde, or ſexe, or age, that may be exempted from this rest, but that particularlie, and by name all gouernours, both in the familie and common wealth, and all vnderunder gouernment, are charged with it, whether it bee father or childe, ſonne or daughter, mayster or ſeruant, man or mayde, magistrate or people, freedeniſon or borne without the liberties, euen to the ſtranger, and ſo many as be within their gates, that is within the compaſſe of their iuriſdiction and gouernement, yea and the very beaſtes themſelues, whereof ſome are named, as the Oxe and the Aſſe, which are the chiefe, and were moſt vſually occupyed among the Iewes, and therefore no worke is to bee done any where, ſeeing there is none to doe it, for eueryevery one is by name expreſſely forbidden without the exception of any perſon.
Therefore concerning theſe particulars more fully, we may perceiue,As the Magiſt…ate and gouernour. that the magiſtrate and gouernour in authoritie (how hye ſoeuer) cannot take any priuiledge vntounto himſelfe, whereby he might be occupied about worldly buſines, when other men ſhould reſt from them. For the Lord beginneth with them firſt, ſaying: Thou, euen thou that art a father, a master, a gouernour, and haſt any within thy gouernment, and vnderunder thy hand (as it were within thy gates). And al that be in ſubiection.And as the gouernour may not pretend his authoritie for excuſe, as though hee might eſcape by that, no more may the inferiour his ſubiection, as though that ſhould hide him, ſeeing the Lord who is gouernour of both, ſpeaketh vntounto both, and nameth both, whether he be ſonne or daughter, manſeruant or maydſeruant, bond or free, borne at home, or a ſtranger, as it is in the words of the text. And there is great reaſon of this, if we conſider the ſubiects themſelues, and eſpecially the ſeruāts,As ſeruants eſpecially. whoſe condition were intolerable, and not to be borne, if when they hauehave for many daies been wearied with continuall labour, they ſhould not hauehave ſome good time to reſt in, and the Lord in his wiſedom hath appoynted one whole day in ſeuen, and therefore no leſſe can be giuen.
And ſeeing that the reſt was made for man (that is,Mark. 2.27. appointed for the benefit and commoditie of man) there can be no ſhewe of reaſon that they ſhould want it, who doe ſtand in moſt neede of the benefite of it, but becauſe it is moſt commodious vntounto ſeruants, it ought eſpecially to be affoorded vntounto them. And therfore Exod. 23.Exod. 23.12. where this lawe is repeated, hee bringeth this reaſon: That the ſonne, and the mayd, and the ſtranger ſhould reſt, namely, Arias Mont. Vattabl. Tremel. Deut. 5.14.that he might bee refreſhed thereby, and as it were take his breath, as the word doth import, and is ſo tranſlated by the moſt skilfull in that tongue. And in Deut. when Moſes would perſwade the gouernours, willingly to beſtow vponupon their ſeruants this benefit of reſt, he willeth them to remember the heauie bondage of Egypt, in the which they had no reſt, that by their own experience they might confeſſe, that it was equall and iuſt before God and men, that the wearied ſeruants ſhould hauehave reſt. Maſter Caluin vponupon this place ſayth: Let thy ſeruant reſt, and why? For thou waſt ſometime in bondage: Caluin vponupon Deut. 5. Ser. 35the time hath been thou couldeſt hauehave wiſhed that one had giuen thee ſome reſt, and releaſe from thy labours, thou oughteſt then to vſe ſuch gentlenes towards them which are vnderunder thy hand: If thou wert in bondage, wouldeſt thou not that one ſhould giuegive thee ſome releaſe? Wouldeſt thou alwayes bee oppreſſed with labour and trauaile? Surely by thy good will thou wouldeſt not, it behoueth then that thou beare alſo with others.
And how full of diſcomfort and continuall miſerie ſhould their liues be, if this comfortable refreſhing, common vntounto all the creatures, euen to the oxe and the aſſe, ſhould bee denied vntounto them? Moreouer, if the maſters doe but looke to their owne priuate gaine, they may bee induced to ſhewe this merciemercy vntounto their ſeruants, that thereby they might be more inabled vntounto all new dueties of their calling the weeke following; hauing thereby renewed their ſtrength, which otherwiſe would hauehave decayed: which when it is not in that conuenient meaſure extended towards them, that the Lord requireth, ſome of them fall into ſicknes, others into great weakenes, and manifold aches, & lamenes in their limmes, or hauehave their bodies conſumed, and their bloud dried vp, before the naturall terme of their life bee expired: wherein beſides the crueltie offered vntounto their perſons, they doe wrong vntounto themſelues, that they cannot inioy their labours ſo long and with ſo great profite, as otherwiſe no doubt they might doe. And this is that which Maſter Caluin in the ſame place obſerueth:Caluin ibid. When you ſhall hauehave this conſideration (namely, of dealing thus mercifully with your ſeruants) then ſhall you knowe, that this day ſhall further ſerue you for ſome earthly profite and commoditie, albeit in the meane time, this is not that you ought to ſeeke after. To ſpeake in a word, our Lord in this place declareth vntounto vsus that, which in like manner hath been pronounced by Ieſus Chriſt: Matth. 6.33.that when we ſhall ſeeke the kingdome of God, all other things ſhall be caſt vponupon vsus.
But laſt of all, if wee looke into that which is the chiefeſt, the honor and ſeruice of God in ſanctifying the Sabbath, which he as ſtraightly requireth at the hands of the ſeruants as of the maſters:Ephe. 6.9. Coloſſ. 3.11. ſeeing there is no reſpect of perſons before him, neither Grecian, nor Iew, circumciſion, nor vncircumciſion, Barbarian, Scythian, bond or free: For he that is called in the Lord being a ſeruant, 1. Cor. 7.22.is the Lords freeman. Likewiſe alſo he that is called being free, is Chriſts ſeruant. Therefore that they might ſerue their high Lord, and heauenly maſter, who is aboue all, and Lord ouer al, vponupon the ſeuenth day, as they hauehave ſerued their earthly maſters vponupon the ſixe, we muſt needes confeſſe that they alſo ought to reſt from thoſe workes of their calling, which otherwiſe would hinder them in it, or altogether keepe them from it, vnles beſides the hinderance of their ſaluation, wee would ſet our ſelues againſt the glorie of God, to our endles confuſion, whileſt wee hinder them from doing that ſeruice, that he requireth of them, ſeeing becauſe of our buſines they can in no wiſe performe it vntounto him.
The like is to bee ſayd in ſome part of the beaſts, The cattell muſt reſt vponupon this day.as the oxe, and the aſſe, or any other cattell, as wee hauehave alreadie heard it, Deut. 5.14. that they alſo might hauehave the benefite of reſt, which they cannot want, that ſo they might more commodiouſly be preſerued for the vſe of man, for the which purpoſe they were made in the beginning, and which is the very end of this reſt: And therefore it is ſayd of them alſo: In the ſeuenth day thou ſhalt reſt, Exod. 23.12.that thine oxe and thine aſſe may reſt and be refreſhed. But chiefly and aboue all this was commanded vntounto them, that thereby (as by a ſure bond) themſelues might bee kept vnderunder obedience of this reſt, whom it did moſt of al concerne, when they did ſee that the beaſts themſelues might not breake beyond the libertie of it, of whom notwithſtanding the Lord had a leſſe principall regard, but as they might be ſeruiceable vntounto men in this behalfe. Euen as Maſter Caluin doth very plainly lay it foorth, intreating of this matter:Caluin. vponupon Deut. …. ſer. 35. This was to the end the Iewes, ſeeing the ſtables cloſed vp, ſhould be put in minde to ſay: God ſetteth here before our eyes this ſigne, euē in the bruit beaſts, and this is to the end that wee on our part ſhould be the better kept and holden in his ſeruice. Thus it behoued the Iewes deeplie to weigh euen in the bruit beasts this viſible ſigne, which was giuen to the ende this might restraine them ſo much the more, and that they ſhould be admoniſhed by this meane to obſerue the Sabbath day with all reuerence.
Ionah. 3.7.And thus as in the daies of Ionah, when the King of Niniue proclaimed a faſt, he ſayd: Let neither man nor beaſt, bullocke nor ſheepe taſte any thing, neither feede, or drinke water, but let man and beaſt put on ſackcloth, that by the ſight of it, they might be taught the greatnes of their ſinnes, and be the rather moued thereby to a more earneſt repentance for the ſame.Exod. 19.12. And as in the giuing of the law, when the Lord would ſtrike into the hearts of all the people, a reuerence of his maieſtie, that they might the more obediently receiue his worde, and content themſelues with that manner and meaſure of reuealing himſelfe vntounto them, that hee was then purpoſed in his wiſedome to vſe towards them, and knew to bee moſt expedient for them: and therfore would not hauehave them come neere the mountaine to gaze, and too curiouſly to ſearch after that, which was not lawfull for them to know: and therefore commanded Moſes to ſet vp markes vntounto the people round about the Mount, charging them alſo not to breake out beyond them, vnderunder the paine of a moſt execrable death: and therefore would hauehave the very beaſt that ſhould touch the mountaine bee ſtoned, or ſtriken through with darts, to moue the people vntounto a deeper conſideration of it, for whoſe ſake onelyonly eueryevery thing there was then done. Euen ſo here, that all men might moſt carefully obſerue that reſt vntounto the Lord, which is ſo acceptable vntounto him, hee commaunded the bruit beasts and vnreaſonable creatures to reſt, not that he had any care of them in giuing his law (to whom it doth not appertaine) but hauing a ſingular regard of his people, and therefore taking away from among them all things that might bee any occaſion to withdraw them from the obedience of this reſt, euen the working of the cattell, and giuing vntounto them all the good meanes, that might make for their better proceeding herein, euen the resting of the oxe and the aſſe.
For which cauſe alſo he commanded that the ſtrangers, And the ſtrangers that be of another religion.borne out of the ſtocke of Iſrael, nor of the linage of the Iewes, yet now adioyned vntounto that people, and being vnderunder their gouernment, ſhould, howſoeuer in other things they knew not the true God of Iſrael, neither did ſerue him according to his word, yet in this ſhould at leaſtwiſe bee ſubiect to the outward diſcipline and order of the Church, and hauehave their reſt common with them, that thus the Church, whom the Lord eſpecially regarded, whither ſoeuer it did looke, and caſt her eyes, might hauehave nothing as a ſnare to entangle her by beholding the ſtrangers and cattle to worke, when themſelues did reſt. And for the ſame cauſe, he bound the ſtrangers, as well as his owne people, to the outward obſeruation of other lawes and ſtatutes, ſo farre forth, as did make for the vniformitie of the Church, and edification of it in godlines by their example.
Whereunto agreeth that,Caluin. vponupon Deut. 5. ſerm. 35. and is almoſt the ſame in words, which Maſter Caluin writeth in his ſermons of this matter. For wee know (ſayth he) that if things contrarie to the ſeruice of God be permitted, although one ſhall happilie ſay, theſe which offend are not of our ſocietie and companie, we ſhall notwithstanding by their euill examples, be induced to follow them: if the ſtrangers had beene permitted to labour among the Iewes, what might hauehave happened thereby? The Iewes would hauehave had dealings with them, and ſo hauehave defiled themſelues, they would hauehave made ſmall difference between this day and others. For when examples are ſet before our eies, we are eaſily led away to that which is euill. And in the ſame place a little after hee thus concludes, So then to the ende, all ſuch occaſion of tranſgreſſing against this rest, might be remoued, and that this day might bee obſerued with greater reuerence, as God willed that the beasts and cattel ſhould reſt, ſo commandeth he that the ſtrangers doe the like, although they were of another faith and religion. And as the Paſſeouer, though it were a Sacrament only belonging vntounto the Iewes, and the difference of meates, and of cleane and vncleane thinges was proper vntounto them, yet the Lorde would hauehave the ſtrangers that dwelt among them be ſubiect to the ſame lawes, for the good of his people, and ſo that otherwiſe he would not hauehave them to hauehave any dealing with them, (for he threatneth to cut them off from his people) which appeareth, as in other places of the Scripture, ſo Exod. 12.19. and Leuit. 17.12.15. All which doe euidently declare, that the Lorde would hauehave this holy Sabbath of reſt, without all interruption and gainſaying, to be duely obſerued on all ſides, when vntounto the particular commanding of all eſtates, by name to rest, he hath adioyned the beaſts and the ſtrangers, vponupon whom be layes the like charge.
The ground alſo had her Sabbath & reſtAnd to make an end of this matter, that the excellencie and dignitie of this reſt, nay the neceſſitie of it may be knowne farre and neere to be ſo great as it is indeed, the Lord did commaund the ground to keepe her ſabbath and reſt, and ſo vponupon it, did engraue the liuely image of this true reſt, that by this babiſh inſtruction (meete for the time) they might learne of what moment & waight the Sabbath was, when as thus al creatures ſhould ſtoup and doe homage vntounto it, yea the very inſenſible ground ſhould not bee free from the ſubiection of it: as it is at large in many wordes ſet downe by Moſes, Leuit. 25.3.Sixe yeares thou ſhalt ſowe thy fielde, and ſixe yeares thou ſhalt cut thy vineyeard, and gather the fruite thereof. 4. But the ſeuenth yeare ſhall be a Sabbath of reſt vntounto the land, it ſhall bee the LORDS Sabbath, thou ſhalt neither ſowe thy fielde, nor cut thy vineyard, that which groweth of it owne accord of thy harueſt, thou ſhalt not reape, neither gather the grapes that thou haſt left vnlaboured, for it ſhall bee a yeare of reſt vntounto the lande. All which thinges thus at large vnfoulded and layd forth before our eyes, may determine and make an ende of this matter, if vntounto them I doe adde this one thing: that whereas men might hauehave gone about to withdraw their obedience from this reſt, defrauding the law (as it were vnderunder a vaine pretence of reſting themſelues) whiles in the meane ſeaſon they did abuſe the labour of their ſeruants, their cattel and the ſtrangers, to the doing of many of their owne works vponupon the Sabbath, contrarie to the true intent of the law giuer; hee is not contented to hauehave in moſt plaine wordes forbidden them to worke themſelues, but (becauſe whatſoeuer they doe by others, they are ſaid to doe it themſelues, and it is accounted vntounto them as their owne worke) hee forbiddeth them alſo to doe their worldly buſines vponupon the Sabbath, by their ſeruants, by their cattel, and by the ſtranger, and contrariwiſe commandeth them to reſt, (as it were) in the perſons of eueryevery one of theſe.
So that the ample and full meaning of this comandement concerning the reſt is, that wee worke not at all,We muſt not compell others to worke for vsus, and ſo to do our buſines by them. neither directly nor indirectly in our owne perſons, or by others openly, or couertly, or vnderunder hand as it were, not onelyonly abſtayning from worke our ſelues, but not ſetting labourers to worke for vsus, not thinking it to bee ſufficient if we trauell not our ſelues, when in the meane ſeaſon, we cauſe others to runne, and ride, and goe for vsus: which is to bee marked of vsus ſo much the rather, becauſe that in any which make ſome ſhewe of religion, and would ſeeme to be deuout in this, do notwithſtanding through a groſſe ignorance, & palpable hypocriſie deceiue themſelues and others, in doing many thinges by their ſeruants and others, ſending them to fayres, cauſing them to worke in harueſt, & appointing them to other buſines, which themſelues are aſhamed of, and therefore will not ſo much as once bee ſeene in them. Therefore wee muſt not compell others to worke for vsus, as for example, (that we might ſee it in one kind, and thereby iudge of the reſt, I will take that which is too common eueryevery where) wee muſt not enforce Taylors and ſhoomakers, to worke for vsus vponupon the Sabbath, by too ſtraitly exacting, that we hauehave our apparell vponupon that day, though they truly tell vsus, and we ſhould in louelove beleeue them, that they cannot compaſſe it againſt ſuch a time, or cauſe them to trauell for vsus vponupon that day, in bringing home of our ſtuffe, whereas other daies are appointed for ſuch purpoſes. And that wee might yet better vnderſtand it in another kinde, the maſter when hee is driuen of neceſſitie to leaue ſome of his ſeruants at home, when the reſt goe to the Church, may not vnderunder this colour inioyne him ſo many thinges to doe in his abſence, that he cannot in any tolerable manner ſanctifie the Sabbath, and obſerue the reſt though he would, but leauing onelyonly ſuch things as of neceſſitie muſt be done, it is in his choice to reſt if he will.
Obiection. And whereas men doe reply that it is all one whether they command them any thing to doe or no, becauſe they be not ſo wel occupied as they ſhuld, & it were better for them to be doing ſomthing, then to ſit idle. Anſwer. Surely if we compel them to work by ouer charging them, they cannot reſt though they would, but if wee giuegive them libertie, and there be no default in vsus, then if they will not make conſcience of keeping this commaundement, at leaſt wiſe our handes are free from their bloud, it ſhall be vponupon their owne heads. And when wee thus giuegive them libertie to reſt, our meaning is not to nouriſh them in idlenes, but to ſet them free from all other thinges, that they might attend vponupon the works of the Lord.Many do thus abuſe their ſeruants. Neither muſt maſters deale ſo cruelly with their ſeruants, as to ouerlay them with their owne buſines the whole weeke, and to holde them to it ſo ſtraitely, that they will giuegive them no time to doe any thing for themſelues (though there be neuer ſo great need) but onelyonly the Sabbath day, and ſo hinder them from keeping their reſt: and indeede for the moſt part this is onelyonly the ſeruants day, what time ſoeuer hee can gaine vponupon it, from his maſters buſines, that is his own, and none but that, and therfore many of them are driuen to doe many thinges vponupon that day for themſelues vnwillingly, which otherwiſe they would not doe at all, as trauelling to their friends, mending their apparell and ſuch like.
So that in this reſpect we hauehave iuſt cauſe to complaine, as they did in the councell at Paris, Dies Dominicus, vtcun que à quibuſdam dominis venerandò custodiri videtur, Concil. Pariſ. lib. 1. cap. 50.à conſeruis, ſeruitio eorum preſſis, perrarò debito honore coli videtur. Howſoeuer it may appeare that the Lordes day is ſome thing reuerently kept of ſome maſters, yet of their ſeruants, (whom they abuſe and oppreſſe in their ſeruice) we ſee it very ſeldome times to be kept as it ought. But the maiſters are guiltie of their ſinne.But this commandement doth teach vsus, that maſters and gouernours muſt be ſo farre from cauſing their ſeruants to work vponupon this day for themſelues and others, that they muſt not leaue it indifferently to their ſeruants to chuſe, whether they will worke or no, but they are charged to ouerſee them, and looke vntounto them ſo, that they may be ſure that they doe reſt indeede, and to keep them from work, yea though they would fall vntounto it of their owne accord. For though the commaundement of reſting belongeth generally to all, and therefore the ſeruants, and children are named, yet the ſpeech is directed vntounto the father and the maſter, that they might looke to the execution of it, when as it is ſayd: In it thou ſhalt doe no worke, thou and thy ſonne, and thy daughter, thy manſeruant, and thy maidſeruant. And as they hauehave authoritie ouer their ſeruants and children to commaund them, and to puniſh them if they diſobey, ſo he chargeth them to exerciſe their dominion ouer them in this, in compelling them to obey the commandement of God, who hath ſet them ouer them in his roome to that end, which if they neglect to doe, the ſinne of the children, and of the ſeruants ſhall kindle the fire of Gods wrath againſt them, the flame of which ſhall breake out to the deſtruction of the fathers, and maſters alſo, becauſe they hauehave their part in the ſin, by not keeping them in obedience vntounto God, whom he placed vnderunder them for the ſame purpoſe.
Thus wee may vnderſtand that this commandement of reſting, is ſo large and ſtretcheth it ſelfe out ſo farre, that it reacheth vntounto men of all ſorts, ages, degrees, ſexes and callings, in ſo much that none can be aduanced ſo high, that he ſhould bee without the reach of it, nay the higher hee is in calling, and the more he hath vnderunder his gouernement, the more ſtraightly is hee bound vntounto it, not onelyonly to obſerue that in his owne perſon,The commandement of ſuperiours doth not excuſe the in…eriours in working for them vponupon the Lords day. but in all them that bee committed vntounto him: and concerning all inferiours, either ſeruants, children, labourers, artificers, or any other, that do not worke for themſelues, but for others, that their inferioritie and ſubiection will not excuſe them in doing any worke; for they alſo are eſpecially ſome of them particularly named in the commandement, and the other are included in it, and they muſt remember that which hath beene ſpoken before, that they are not onelyonly the ſeruants of men, but alſo and eſpecially the ſeruants of God, who hath created, redeemed, & doth preſerue them, & hath as great care of them as of others, & will be ſerued of them as wel as of any other, & will therefore reward all equally alike, for there is no reſpect of perſons before him: And therefore as they feare to diſpleaſe men, who hauehave authoritie to puniſh them, ſo let them eſpecially feare to diſpleaſe the Lord, who hath power to throw body and ſoule into hell.
Therefore let men away with theſe pretences, which will not ſerue to ſay: I am vnderunder authoritie, & therfore muſt obey: alas I would faine do otherwiſe, if I could, & I am thus commanded: what would you hauehave me to do? I grant it is a grieuous thing to be thus puniſhed, and that which muſt cauſe vsus to mourne before God for our ſin: but yet when men commaund vsus to worke at the ſame time, that the Lord would hauehave vsus to reſt, we muſt with all humilitie and reuerence anſwer them, as the Apoſtles doe in the like caſe, Whether it be right in the ſight of God, Act. 4.19.to obey you rather then God, iudge ye. And we muſt be willing rather with patience to ſuffer their diſpleaſure, to beare their rebukes and chidings, yea to vndergo all their chaſtiſements and corrections, then to bee drawne one foote from this obedience to God, which he requireth at our hands, and will not leaue vnrewarded with manifold bleſſings both in this world, and in the world to come.
Moreouer, as the houſehold gouernour is charged to ſee, that all his familie do reſt vponupon the Sabbath, as much as lyeth in him: ſo the rulers in the Common-wealth are bound ſo much the more, to ſee the ſame performed of themſelues, and all the people, by how much the Lord hath giuen them more means in their hands to performe it, both becauſe their authoritie is greater to commaund, and their power mightier to puniſh them that doe diſobey.Magiſtrates are bound to reſtraine the people by lawe from working vponupon this day. And indeede this is that which is ment in the words of the Commandement: That is within thy gates. For euen as the walles and the gates of the citie are the ſurtheſt part of it, and whatſoeuer is within the gates, is vnderunder the gouernment of him that ruleth the citie: ſo by a figuratiue ſpeech he meaneth the vtmoſt coaſts, and the furtheſt border of the iuriſdiction of any, euen vntounto the very gates of it, as it were: and when he ſayth, within thy gates, he ſpeaketh by name to him that is ruler within the gates, that he ſhould diligently looke vntounto all them that be vnderunder his gouernment, that they doe obſerue the reſt of the Sabbath, as well as himſelf, yea euen vntounto the ſtranger, and him that is not of the ſame countrie and religion, yet now as he enioyeth the benefit of his gouernment, ſo he ſhould yeeld to this outward practiſe of the Church at leaſt, that hee doe reſt together with them, that ſo it might no waies be broken, neither publikely, nor priuatly, in the houſehold, nor in the Common-wealth, by the freedeniſon, nor by the ſtranger.
The Prophet Ieremie ſpying this abuſe of the Sabbath in his time, ſpeaketh firſt vntounto the Princes of Iudah, ſaying:Iere. 17.20. Heare the word of the Lord ye Kings of Iudah. And Maſter Caluin vponupon this place noteth, that he was commanded to begin with the King himſelfe, becauſe he (as hauing authoritie) ſhould repreſſe ſo great licentiouſnes. Therefore it behoueth al Princes and Magiſtrates, that be in higheſt authoritie, to prouide that lawes bee enacted for the preſeruation of this reſt, with ciuill puniſhments to be inflicted vponupon them that ſhall breake it, according to the qualitie of their offence, and that both themſelues, and other the inferiour officers, ſhould eueryevery one of them within their circuite, looke diligently vntounto the faithfull obſeruation of ſuch wholſome lawes, by al the ſubiects throughout the whole realme: by which meanes, as a great many ſinnes might bee preuented, that they ſhould neuer bee committed, ſo the Common-wealth might be preſerued from many grieuous puniſhmēts and common plagues, which either hauehave alreadie come vponupon it, or doe moſt iuſtly hāg ouer the head of it, for the neglect of the ſame. By which meanes it might come to paſſe, that there ſhould bee no Faires kept vponupon that day, no trauailing thitherward, no ſuch common carrying of wares from towne to towne, as is; no ſuch haunting of Tauernes, Alehouſes and Innes, no buying & ſelling of victuals any where: no ſuch making of Marriage dinners, and other needles feasts: riding and going vp and downe, no ſuch working in the time of hayfield, and harueſt, in the fields, and at other times in the ſhops of Taylors, Shoomakers, and others. If vntounto thoſe good lawes that we hauehave alreadie in this behalfe, others that bee wanting, might bee adioyned vntounto them (which we pray for, and hope ſhall be in time) and for the good execution of eueryevery one of them, diligent inquirie might be made at the generall aſſiſes, and quarter Seſſions, in eueryevery ſhire throughout the whole land, as for the keeping of other lawes, ſo of theſe, and the malefactors and offenders this way might be ſeuerely puniſhed, that others might feare to offend by their example, the mouthes of the wicked might be ſtopped, offences vntounto the godly remoued, & ſin taken away frō among vsus. And this is that which they in the Councel of Paris laboured to effect, when they ſayd,Concil. Pariſ. lib. 1. cap. 50. That they would humbly ſue vntounto the Emperours highneſſe, that the authoritie and power, which was in them ordained of God, for the honour and reuerence of ſo great a day, might ſtrike feare into all men, that they might not fall into ſuch breaches of the day, as are there named, euen the very ſame almoſt, which I hauehave here ſet downe, becauſe (as they doe alleadge there) whiles men doe commit ſuch things, they both ſtaine the honour of Christianitie, and doe open the mouthes of blasphemers, to ſpeake euill of the name of Chriſt.
VntoUnto the which that you might be the rather encouraged, & take it vponupon you happily in the feare of God, I doe moſt humbly vponupon*My knees. meekenes beſeech you (vponupon whoſe ſhoulders the whole burden of the common wealth doth lie) that you would enter into the deepe conſideration of ſo weightie a matter, according to the ſage and aduiſed wiſdome that is within you: and that amongſt your manifold and earneſt conſulatations, this might not bee the laſt, as it is not the leaſt.The great zeale of Nehemiah in this behalfe is a… worthie example to follow. And therefore that you would ſet before your eyes as a great many of other things, which the ſcripture doth affoord, that might perſwade you vntounto it, ſo eſpecially that worthie example and practiſe of the famous and renowned Nehemiah prince of the Iewes, Nehe. 13.15.after their returne from the captiuitie, as it is ſet downe in the laſt chapter of that booke, where he thus ſpeaketh of himſelfe. In thoſe daies ſaw I them in Iudah, that trode wine preſſes on the ſabbath, and that brought in ſheaues, and which laded aſſes alſo with wine, grapes and figges, and all burdens, and brought them into Ieruſalem vponupon the ſabbath day; and I protested to them in the day that they ſolde victuales. 16. There dwelt men of Tyrus alſo therein, which brought fiſh and all wares, and ſolde on the ſabbath vntounto the children of Iudah, and in Ieruſalem. 17. Then reproued I the rulers of Iudah, and ſaide vntounto them. What euill is this that ye doe, and breake the ſabbath daye? 18. Did not your fathers thus, and our God brought all this plague vponupon vsus, and vponupon this citie? Yet yee encreaſe the wrath vponupon Iſrael, in breaking the ſabbath. 19. And when the gates of Ieruſalem began to be darke before the ſabbath, I commanded to ſhut the gates, and charged that they ſhould not bee opened till after the ſabbath, and ſome of my ſeruants ſet I at the gates, that there ſhould no burdē be brought in on the ſabbath day. 20. So the chapmen and marchants of al marchandize remained once or twiſe al night without Ieruſalem. 21. And I proteſted among them, and ſaid vntounto them, why tarrie ye all night about the wall? if ye doe it once againe, I will lay hands vponupon you. From that time came they no more vponupon the ſabbath. In which words is fullie deſcribed vntounto vsus a moſt liuely picture, both of that religious boldnes, and zealous courage that ſhould be in a magiſtrate, bending al his force to the ſuppreſſing of ſuch abuſes as doe moſt diſhonour the name of God, as the breaking of the ſabbath, and alſo of the good bleſſing, and proſperous ſucceſſe of God vponupon the worthie labours, and Chriſtian interpriſes of all ſuch. For though this abuſe of prophaning the ſabbath (by breaking the rest of it, ſo many waies as we ſee) was ſo vniuerſall, and that through the iniquitie of the time preuayled ſo long, that it had gotten a ſtrong head, and could not bee bridled at the firſt, (for though the gates were ſhut, yet they tarried without at the wals all night, hoping to come in in the morning with the formoſt, according to their former cuſtome, (ſo obſtinate and peruerſe were they in their wickednes) yet when hee was as conſtant in Gods cauſe, which he knew he had taken in hand, as they were froward in their ſinne, God gaue him to deale ſo wiſely (being not diſcouraged) firſt, by proclayming the lawe of resting, which he knew before was in the word, then by threatning impriſonment vponupon them that would not keep it, commanding the inferiour magiſtrates to looke to the execution of it, and rebuking them for their negligence, and ſloth in it, in former times; fearing them by the conſideration of Gods iudgement, euen their preſent captiuitie, which came vponupon their forefathers, from the which they were not all returned, and into the which or ſome other they might fall againe, becauſe of this one ſinne) that hee preuayled with them, euen as it is ſet downe, to his great commendation, and to the ſingular incouraging of all Chriſtian Magiſtrates in their offices,What good ſucceſſe God gaue him in it. to the vnſpeakeable comfort of the church, and the immortall prayſe of God, that from that time they came no more vponupon the ſabbath. A worthie rewarde for ſo noble an enterpriſe, an honourable triumph for ſo rare a conqueſt.
And if we doe ſee ſo happie an ende of the trauaile of one man, in ſo corrupt a time, dealing againſt a ſinne ſo deepelie rooted, ſo publickely defended by the practiſe of the common people, ſo generallie winked at by the inferiour magiſtrates, and that in Iudah and in Ieruſalem: what hope might wee hauehave of the bleſſed endeuours of ſo many Nehemias, in a time more religious, among ſo many worthie gouernours in the Church and commonwealth, if our ſinnes did not hinder it, and if they would deale in the faith and zeale and conſtancie of Nehemiah, and wee would helpe them with our prayers. That ſo firſt of all it might bee eſtabliſhed by a generall meeting of all eſtates, ciuill and eccleſiaſticall, as it was in his dayes, by the Priests, Leuits and chiefe of the people, that none ſhould doe any thing contrarie to the obſeruation of the ſabbath, Nehe. 10.8.9.14.no not vnderunder the pretēce of dealing with ſtrangers, and then that thoſe lawes might be diligently executed with great ſeueritie vponupon all tranſgreſſors, yea, though they were ſtrangers, as they were in his time, rebuking, and ſharplie puniſhing all inferiour officers, by whoſe negligence the faulte ſhould bee committed, as hee did with great grauitie and moderation.
So then, to drawe this whole treatiſe into a narrowe roome, and to ſhut it vp in a worde, the ſumme of all is, that the Lord hath commanded ſo preciſe a reſt vntounto all ſortes of men, that it may not by any fraude, deceite or circumuention whatſoeuer be broken, but that hee will moſt ſeuerely require it at their hands vnderunder the payne of his euerlaſting diſpleaſure. And this is the firſt duetie here required, that both wee our ſelues, and all vnderunder vsus doe vponupon the ſeuenth day reſt from all ſuch workes, as by vertue of our callings appertaine vntounto vsus, vponupon the other ſixe; and this is the thing that wee ſhould bee perſwaded of.
Obiection. If men ſhould thus reſt from all worke, how ſhould they liue?But now if any vngodly man through the coueteouſnes that is in him, cannot yeeld vntounto this, becauſe hee ſauoureth not the things that bee of God, but is worldlie minded, and therefore is ready to obiect and ſay, if we doe not labour, how ſhall we eate? you ſee the world is hard, and things are at a great price, and we hauehave a charge of wife and children that muſt bee cared for, and when wee hauehave wrought ſore the whole ſixe dayes, it will ſcarſely find vsus bread, therefore what reaſon is it to binde vsus from working vponupon the ſeuenth? And why may not a poore man then earne a pennie, as well as at any other time? What? I thinke you would hauehave vsus to ſtarue. It is true in deede (as M. Caluin ſaith:Caluin. vponupon Deut. 5. ſerm. 35.) That all of vsus naturally are of that minde, that if we endeuour to mounte on hye to the heauenlie life, and bestowe our ſtudies herein, we thinke we ſhall dye for hunger, and this ſhall be to turne vsus from our profites and commodities. For (as hee further ſaith) the diuell commeth alwaies to perſwade vsus, vnderunder this ſhadow and wilines, that if we imploy our ſelues to the ſeruice of God, we must needs dye of famine, and that we liue to be pittied of others for our miſerie. Anſwer. Therefore for anſwer, I firſt of all ſay as he doth. Of a truth we cannot ſerue God, except we caſt from vsus theſe worldly cares, which preſſe vsus downe ouermuch: then I doe further adde, that ſurelie here we hauehave neede of faith to beleeue, That godlines hath the promiſes of this life, as well as the life to come, 1. Tim. 4.8.and that if wee will first ſeeke the kingdome of God and his righteouſnes, all needefull things ſhall be giuen vntounto vsus. Matth. 6.33.And therfore if we reſt vponupon the ſeuenth day, becauſe the Lord hath cōmanded it, he will ſo bleſſe & multiplie the things that we hauehave, that we ſhal receiue from him our daily bread vponupon that daye, as well as vponupon any other. For if the ſeruant that hath trauailed al the dayes of the weeke in his maſters ſeruice, may looke for his ordinarie foode and wages vponupon the Lordes daye though he reſt thereon: then may we much more looke for this iuſt and mercifull dealing from God. And that we might beleeue it the rather, let vsus remember the promiſe which the Lord maketh to the Iſraelites in the like caſe, when he commanded them to let their ground reſt from plowing and tilling the ſeuenth yeare, as it is plentifully recorded by Moſes: Sixe yeares thou ſhalt ſowe thy fielde; and ſixe yeares thou ſhalt cut thy vineyard, Leuit. 25.3.and gather the fruite thereof. 4. But the ſeuenth yeare ſhall bee a ſabbath of rest vntounto the land, it ſhall be the Lords ſabbath: thou ſhalt neither ſowe thy fielde, or cut thy vineyard. 18. Wherfore ye ſhall obey mine ordinances, and keepe my lawes and doe them, and ye ſhal dwel in the land in ſafetie. 19. And the land ſhall giuegive her fruite, and yee ſhall eate your fill, and dwell therein in ſafetie. 20. And if ye ſhall ſay, what ſhall we eate the ſeuenth yeare? for we ſhall not ſowe, neither gather in our increaſe. 21. I will ſend my bleſſings vponupon you in the ſixt yeare, and it ſhall bring forth fruite for three yeares. 22. And ye ſhall ſowe the eight yeare, and eate of the olde fruite vntill the ninth yeare, vntill the fruites thereof come, yee ſhall eate the olde. Where wee ſee how the Lorde doth aboundantly promiſe to ſupplie the want, that might hauehave ſeemed to come vponupon them by reſting the ſeuenth yeare, with a treble bleſſing vponupon the reuenewes of the ſixt, which thing alſo he did moſt plentifully performe ſo long as they obeyed, euen ſo no doubt the Lord will increaſe the wages of a poore man earned by his faithfull labour in his calling vponupon the ſixe dayes, that it ſhall ſuffice him for the ſeuenth alſo, ſo that for want he ſhall not neede to worke vponupon it.
Caluin in Leuit. 25.20.And here I muſt ſay as Maſter Caluin doth: Nunquam Dei praeceptis morigeri erunt homines: Men will neuer be obedient vntounto the commandements of God, till their diſtruſtfulnes bee corrected, and men are alwaies wittie enough to pretend many things, why they ſhould not obey: but here was a ſpeciall promiſe, that no lacke ſhould come to the Iewes by reſting vponupon the Sabbath: whereof he had giuen them a ſure pledge long agoe in the deſert, when on the day before the Sabbath, a double portion of Manna was giuen to all that gathered. And wee hauehave not ſeene men that hauehave been painfull indeed driuen to that neceſſitie, that for the ſupply of their want, they hauehave been compelled to labour vponupon the ſeuenth day: But contrariwiſe, wee may many times obſerue, how they that are ſo wordly vponupon the ſeuenth day, doe not ſo greatly proſper, but though they gaine one way, they loſe another. But bee it that it were not ſo, and that they alwaies gained, be it neuer ſo much, yea the whole world, if it were poſſible, and in the mean ſeaſon loſe their owne ſoule, through their diſobedience, what will they giuegive for the redemption of it? This ought to ſerue vsus (as Maſter Caluin ſetteth it downe in his ſermons very largely, and very pithily, whoſe words therefore though they be many, I will recite) as a principle, Caluin vponupon Deut. 5. Ser. 35to ſtir vp vsus to follow that which God hath cōmāded vsus. For the chiefeſt thing which ſtayeth vsus from ordering our life to the obedience of God, is this, that being too much wedded to our ſelues, we thinke this ſhalbe againſt our profite: and wee will alwaies prouide, howſoeuer the caſe ſtands, for our commodities in thoſe things, which appertaine vntounto the world. Behold how men cannot followe God, but rather forſake him, & draw cleane backward from his law, for that they thinke if they ſerue God they ſhall neuer thriue. Now this is ſo wicked an vnthankefulnes, that it ſerueth to aggrauate an hundreth times more our rebellion: what muſt we doe then? Let vsus note well, that wee ſhall not bee able to ſerue God with a franke and free courage, except we be reſolued, that he prouideth for our whole life, and that he will not forget vsus, as it is ſpoken in the perſon of Ioſhua: Ioſh. 1.9. Heb. 13.5.For the Apostle to the Hebrewes applieth this doctrine to all the faithfull, yea to draw them from ouermuch care, and carking, he ſayth: Thy God will not faile thee; he will not forget thee. So that if once we can bee perſwaded, that God watcheth ouer vsus, and that he will liberally prouide for our neceſſities, it is certaine, we ſhall not be ſo buſied in our earthly affections, and we ſhall not bee ſo eaſily turned from ſeruing of God, we ſhall not be hindered to meditate and thinke on the heauenly life, we ſhall ſo paſſe through this world, as to vſe the creatures thereof, as if wee vſed them not, becauſe wee knowe alwaies, that wee ought to make our race further.
Obiection. Many alſo take great libertie to themſelues vponupon that text, where there is mention of a Sabbaths daies iourney: Anſwere. Act. 1.12.concerning which firſt of all, it is not agreed vponupon how farre that was, Maſter Caluin vponupon it ſayth, it was but two miles, and of that iudgement are moſt of the Latin interpreters. Doctor Tremelius in his notes vponupon this place, ſayth, it is but one mile, Teſt. Syria.& that he proueth both by the Syrian paraphraſt, & out of the Iewes Talmud, & other Rabbins. So that by this rule, mens iournyes muſt be ſhortened a great deale leſſe then they be, except they hauehave better proofe. Beſides, Maſter Caluin ſayth in the aboue named place, that there was no ſuch thing preſcribed in the law: Hierom. in reſp. ad Algaſ. quaſt. 10.And S. Hierome ſayth plainly, it was but a tradition of theirs, and eſpecially of two Rabbins, Atriba, and Simon Heli.
Therefore let vsus not ſhut our eyes againſt ſo plaine a trueth, and to day when we heare the voyce of God, let vsus not harden our hearts, but ſubſcribe vntounto the veritie of it, by our practiſe: and let vsus be willing to reſt from al earthly affayres vponupon the ſeuenth day, and not to entangle our ſelues with any thing, according to that which wee hauehave ſeene thus plentifully proued vntounto vsus.All bodily labour is not forbidden vpō this day. All which muſt ſo bee taken, not as though my meaning were, that there ſhould be nothing at al done, and that it were vtterly vnlawfull to doe any thing at all: For certaine bodily labours were alwaies permitted vponupon the Sabbath, yea euen then, when the reſt was moſt exactly required of the Lord, and preciſely obſerued by men: as appeareth by that which is written in the Goſpell by S. Matthew, in many words:Matth. 12.1. At that time Ieſus went on a Sabbath day through the corne, and his Diſciples were an hungred, and began to plucke the eares of corne, and to eate. 2 And when the Phariſies ſawe it, they ſayd vntounto him: Behold thy Diſciples doe that which is not lawfull to doe vponupon the Sabbath day. 3. But he ſayd vntounto them: HaueHave ye not read what Dauid did, when he was an hungred, and they that were with him? 4. How he entred into the houſe of God, and eate the Shewe bread, which was not lawfull for him to eate, neither for them that werewith him, but onelyonly for the Prieſts. 5. Or hauehave ye not read in the lawe, how that on the Sabbath daies the Prieſts in the temple breake the Sabbath and are blameles? 6. But I ſay vntounto you, that here is one greater then the temple: wherefore if ye know what this is, I will hauehave merciemercy & not ſacrifice, ye would not hauehave condemned the innocents. Saint Marke recording the ſame ſtorie, addeth this: The Sabbath was made for man, and not man for the Sabbath. Mark. 2.27.28. Wherefore the ſonne of man is euen Lord of the Sabbath. But S. Matthew proceedeth further in the forenamed chapter, to declare the doctrine concerning ſuch works, as may be done vponupon the day of reſt, by the practiſes and ſpeeches of our Sauiour Chriſt. For he addeth:Matth. 12.9. And Ieſus departed thence and came into their Synagogue. 10. And behold there was a man which had his hand dried vp, and they asked him ſaying: Is it lawfull to heale vponupon the Sabbath day, that they might accuſe him? 11. And he ſayd vntounto them: what man ſhall there be among you that ſhall hauehave a ſheepe, and if it fall on a Sabbath day into a pit, will not he take it and lift it out? 12. How much more then is a man better then a ſheepe? therefore it is lawfull to doe well on a Sabbath day. 13. Then ſayd he to the man, ſtretch forth thy hand, and he ſtretched it foorth, and it was made whole as the other.
This portion of holie ſcripture doth ſhew vntounto vsus, that certaine workes may be done vponupon the Sabbath (and in part what they are): therefore as from this and ſuch like places, wee doe rightly take libertie vntounto our ſelues, to worke in certaine caſes vponupon the Sabbath, ſo we muſt be warie that we take no other libertie, then that which the word affoordeth, if we be deſirous in good conſcience to approue our ſelues before God, and to iuſtifie our doings in the ſight of men: ſo that wee may not vnderunder this pretence preſume that eueryevery thing is lawfull, becauſe ſomething is permitted, abuſing Gods liberalitie, and our owne libertie, turning it into carnall licentiouſnes, & worldly prophanenes. But (ſeeing we hauehave heard in how many places, and how ſtraightly the Lord requireth that all men ſhould reſt) wee might bee aſſured that the thing which wee doe, is of the nature of thoſe which are permitted vntounto vsus, and that we hauehave good ground for it, not raſhly aduenturing vponupon things, and doing them at all aduenture (as it were) and becauſe wee our ſelues in our owne corrupt reaſon, hauehave ſo conceiued of them.
Therefore we ſhall learne out of this ſcripture, what things may lawfully bee done of vsus, without the breach of the commandement of rest. Firſt of all ſuch bodily labours are permitted,As that which directly pertaineth to the ſeruice of God. as doe immediatly and directly concerne the worſhip of God, and without the which hee cannot be ſerued of vsus according to his worde: For this cauſe it was permitted vntounto the Prieſts, nay they were commanded to ſley beaſts, and to prepare them for ſacrifices, and offer them vp according to the lawe, about the which they tooke ſo much the more paines vponupon that day, then vponupon any other of the week, by how much the ſacrifices were increaſed: for beſides the daily ſacrifices,Numb. 8.9. morning and euening, there was a ſpeciall ſacrifice for the Sabbath, and all this being commaunded in the lawe, our Sauiour Chriſt ſayth, They in doing of it were blameleſſe, therefore whereas hee ſayth that the prieſts in the Temple breake the Sabbath, hee doth not meane that they did ſo indeed: (For hee affirmeth that they are blameles) but ſpeaking according to the meaning of the Phariſies, who would condemne the fact of his Diſciples in gathering the eares of corne to ſatisfie their hunger, ſaith, if eueryevery bodily labour bee a breach of the Sabbath, then the Prieſts in the Temple brake it, but they are blameleſſe in ſo doing,As going to Church though it be farre off, to preach or heare Gods word. therefore they brake it not. Thus we doe grant, that men may trauaile to the places of Gods worſhip, where the publike aſſemblies and meetings of the Church bee, becauſe otherwiſe they cannot ioyne with them in the communion of the worde, ſacraments, and prayer, and though they be farre diſtant in ſituation of dwelling from the common place of meeting, yet it is permitted vntounto them to trauaile by land, or by water, on horſebacke, or on foote thereunto, nay they are commanded to doe it, and they may not vnderunder the colour of a long iourney tary at home idly taking their eaſe. For euen as the ſlaying of beaſts, is meerely in it owne nature a worldly and bodily labour, yet the Temple which was ſanctified did change the nature of it, and made it holy: ſo to trauaile and to ride, or goe to and fro vponupon the Sabbath is altogether painefull, and laborſome to the body, but to take this paines, to preach or to heare the word, maketh it an holy worke, and is warranted by the ſcripture: as in this very place, wee ſee how our Sauiour Chriſt and his diſciples trauaile from towne to towne to preach the Goſpell, and take ſuch paines, that they are hungrie and faint in the way.
In like manner that all things might be done in order and comelines in the Church (as it is meete) and therefore that the whole congregation might meete together at one time, there muſt be ſome notice giuen of it to the people by the ſound of ſome thing:And loring bels to call mē to the Church. For the which purpoſe, as the trumpets and hornes of the Prieſts and Leuites were ordained vnderunder the law: ſo we hauehave the ringing of belles amongſt vsus. Therefore I do not ſee how the common iangling of belles that is vſed in too many places, and the diſordered ringing at other times of the Sabbath, and for other ends, ſhould bee a worke of the Sabbath, and how it can then be iuſtified, yet the ringing of one bell according to the cuſtome of the place at one time, and the ſame or ſome other at another time, to call the people together, that they might come with one conſent (as it were one man) (which meeting would otherwiſe be ſcattered and confuſed) that ſo all might bee preſent at the ſeruice of God frō the beginning to the ending, & as it is rightly called common prayer, ſo it might be common to all indeede, and not priuate to a few, this ende maketh the labour acceptable vntounto God, & though it be a worke, yet it hindereth not the obſeruing of the rest, commanded vponupon that day.And to prepare neceſſary and conuenient foode for eueryevery one.
Moreouer, God hath giuen to men libertie vponupon this day, to prepare that food which is meete and conuenient for eueryevery one, that their bodies being thereby comfortably refreſhed through Gods bleſſing, they might bee the rather thereby ſitted vntounto the cheerefull proceeding in his ſeruice, which otherwiſe through their weaknes, might faint, and giuegive ouer in the mids of it, for ſuch is our nature, that we ſtand in need of a continuall repayring by the creatures, & that eueryevery day: therfore though (as wee hauehave ſeene) the buying and ſelling of victuals, and carying of them to and fro was forbidden, ſeeing that the other ſixe dayes are giuen vntounto men for theſe purpoſes, yet the preparing of them, and making them ſeruiceable for the vſe of man, according to the neceſſitie of eueryevery one, is that which cannot bee done at other times, and yet men cannot want it, if they fruitfully hold out in ſanctifiyng the Sabbath vntounto the ende, and therefore this maketh it lawfull vntounto all men, when they doe it in that manner, and meaſure that may moſt of all further them in Gods worſhip, which is the chiefeſt thing vponupon that day to be conſidered, and vntounto the which all other things ought to be referred. Thus our Lord Ieſus doth maintaine the fact of his Diſciples in gathering the corne in the fields againſt the cauils of the Phariſies, for they were wearie, and hungrie, and had no meate, neither place nor time to prouide any in, therefore they tooke that which was offered vntounto them in the way, gather it and dreſſe it, (as it were) for themſelues. And thus doth the Schooleman truely ſay of this place.Thom. 2.•. 2.ae. quaeſt. 123. art. 4. Excuſat diſcipulos ſuos. Chriſt excuſeth his diſciples, who gathered the eares of corne vponupon the Sabbath, Propter neceſſitatem quam patiebantur, becauſe of the preſent neceſſitie that they were in.
And whatſoeuer the time preſent doth neceſſarily require, though it belong not to Gods ſeruice.Laſt of all, and generally concerning this matter, what things ſoeuer the time preſēt doth neceſſarily require to be done for our own furtherance, the commoditie of our brethren, or the benefite or preſeruation of any of the creatures, which cannot be deferred vntounto another day without loſſe or hinderance, neither could any waies be preuided for before: (For …he occaſion was but newe offered) though they doe no wayes belong to any part of Gods ſeruice immediatly: Nay I will ſay more, and but the truth: though they doe keepe vsus from it, or call vsus away when we bee at it, yet they are permitted vntounto vsus, and we may lawfully doe them, though they be neuer ſo painfull and full of labour without any offence againſt the law of the Sabbath, wherein notwithſtanding bodily reſt is ſo ſtraitly required, as wee hauehave learned. And therefore it is truely ſayd, Opus corporale, Thom. Aquin. ibidem.A corporall labor pertaining to the preſeruation of a mans owne boyd, life or health, when it is neceſſary, breakes not the Sabbath. Where hee brings in the example of Helias in this caſe, flying for the ſpace of many Sabbaths together from the perſecution of Iezabell: Such is the great liberalitie and mercy of God towards vsus, that all men might bee left without excuſe before his iudgement ſeate, that will not obſerue this rest of the Sabbath, which when hee requireth of them neuer ſo exactly for their good, giueth vntounto them notwithſtanding ſo great libertie of working to encourage them thereunto; if not, at leaſt to the ſtopping of their mouthes in their iuſt condemnation. And this is that which is ſpoken in this chapter,Math. 12.11 That if the ſheepe bee now in the ditch, it muſt bee preſently holpen out, leaſt it miſcarrie.
Therefore that wee might ſee the trueth of this generall rule in ſome few particulars, for better edifying and inſtruction in godlines, though there may not be muſtering and ſurueying of ſouldiers,Example hereof. trayning vp of men in the feates of warre ordinarily vponupon the Sabbath, yet if the enemie bee now a comming, or bee alreadie in the campe, or hath layd ſiege to the walles, then it is lawfull with all force of men and munition of warre, to meete with him, to fight againſt him, and to defend our countrie, and to hauehave continuall watch and warde in armes for theſe purpoſes, the preſent neceſſitie requireth it, it cannot abide no delay.Tho. Aquin. ibid. quaeſt. 40. art. 4. And herein alſo the ſame Doctor of ſchoole diuinitie (as they call it) ſayth truely, It is lawfull to make warre for the preſeruation of the commō wealth, and defence of the faithfull: Si tamen neceſſitas hoc poſtulat: If neceſſitie doe require it; where he giueth this reaſon: for this were to tempt God, if any ſhould in ſuch an imminent neceſſitie abstaine from warre: Sed neceſſitate ceſſante: But when this neceſſitie doth ceaſe, it is not lawfull to warre. I will not ſay as hee ſayth, In diebus festis, VponUpon the holy daies, but in diebus Dominicis, vponupon the Lords dayes: Beda in marc. 2.23. 1. Mach. 2.40.41.For as Beda ſayth, Neceſſitas excuſat, Neceſſitie doth excuſe the fact: where he alledgeth the example of the Machabees, who did well vponupon that day in defending themſelues by armes againſt their enemies, and they made a decree at that ſame time, (as it is ſet downe in that hiſtorie) ſaying,& 9.44. Whoſoeuer ſhall come to make battell with vsus vponupon the Sabbath day, we will fight againſt him, that we dye not all, as our brethren were murthered in ſecret places.
Againe, if any perſon be dangerouſly ſicke, he ought to hauehave all ſuch comforts as are meete for him, and therfore ſome muſt attend vponupon him, others runne or ride to the phiſitian, apothecary, or chirurgian, and all of them ought to trauaile or deale for him, when there is ſuch need, and the diſeaſe bee ſo great, that the longer it bee deferred, the more ſhall the partie bee indangered, and the diſeaſe will grow more incurable. For this very example is brought by the aboue named Schooleman:Tho. Aquin. ſecunda. 2. quaeſt. 123. art. 4. Opus ſeruile ad ſalutem alterius, non violat Sabbathum, A bodily labour that is taken in hand for the health of another, doth not breake the Sabbath, & inde eſt, and hereunto it is lawfull to giuegive phiſicke vntounto all men vponupon the Sabbath day.
And that I might not ſtād long in the particulars which are infinite, if there bee any ſodaine interruption of waters: if any caſualtie by fire, vponupon mens houſes or goo…: if any breaking into ſhops or houſes by theeues, or ſuch like, we ought ſo to meete with theſe preſent occaſions which by no wiſedome could hauehave beene preuented at another time (for they were but nowe ſeene, nay they did but euen nowe offer and ſhewe themſelues) as may moſt ſeem for the benefit of men in preſeruing the creatures, which as they were made in the beginning, ſo are ſtill to be preſerued for his vſe, neither can they decay without his great loſſe and hinderance, in ſo much that vponupon theſe occaſions men may not only be abſent from the Church, but alſo if they were nowe in the mids of Gods ſeruice, might ſafely depart from it, yea ſomtimes vntounto the leauing of no one perſon in the Church. And to this purpoſe is the ſimilitude of a learned man:Beda in Mar. 2. Talis haec cauſa, &c. Herein the cauſe that mooues men is ſuch, as in the day of a publike faſt: wherein, Si quis aeger leiuniū corrumperet, nulla ratione reus tenetur. If any man through ſicknes be driuen to eate, and ſo breake the faſt, in no wiſe he is to be condemned.
Laſt of all, not onelyonly men,Many things of neceſſitie muſt be done to the cattell vponupon this day. but the bruite beaſts muſt hauehave all ſuch dueties performed vntounto them, which of neceſſitie they cannot want without their perill, as the cattell muſt bee foddered in the winter time, and the beaſts muſt be milked at all times of the yeare, and the oxe muſt be looſed from the ſtall, and driuen to the water. Luk 13.15.And this is that which our Sauiour Chriſt me liueth, when he ſayth in this chapter of Matth. I will hauehave merciemercy and not ſacrifice. In the which place he doth not refuſe ſacrifices (for they were commanded by God) but he ſpeaketh in compariſon, as though he had ſayd: The Lord had rather hauehave merciemercy ſhewed to men, then ſacrifice offered to himſelfe: ſo that comparing theſe dueties, merciemercy with ſacrifice, he preferreth the one before the other, and ſayth, hee had rather hauehave this, then that, when both of them cannot be had together, but if the one but performed, the other muſt bee neglected, then would he hauehave vsus leaue the ſacrifice, and ſhew merciemercy in helping others.
Gen. 2.24.So that as it is ſayd, in another caſe: A man ſhall leaue his father and mother and cleaue to his wife: Not meaning the he ſhould altogether forſake them, but ſhewing that the bond of marriage is greater then the bond of nature, betweene parents and children; and therefore the duties more neceſſarily required, he compareth the one with the other, and ſayth, that if preſent duetie be required of me to my parents, and yet at the ſame time my wife ſtandeth in neede of my helpe, ſo that I cannot doe both together, but muſt needes leaue one vndone. I muſt make choyce of the wife, as the principall, and forſake the father in compariſon of her. Euen ſo the ſpirit of God here by ſacrifice (at by one kinde) meaning generally the whole worſhip of God, he would hauehave vsus ſo to offer it vntounto him, as that in the meane ſeaſon wee neglect no occaſiō of ſhewing merciemercy vntounto any of his creatures, which he offereth vntounto vsus, but rather firſt of all to ſhew merciemercy, and then to offer ſacrifice. As he ſayth in another place: Firſt be reconciled to thy brother, and then come and offer thy gift. Matth. 5.22.For ſeeing that the whole ſeruice of God is ordained for this cauſe among many others, that we might be made more fit to helpe our brethren, and to ſhewe all dueties of merciemercy vntounto them, all other muſt giuegive place vntounto this, when neceſsitie ſo requireth. According to that which Maſter Gualter ſayth:Gualt. in Marc. 2. Homil. 22. Omnia externa: All outward things muſt giuegive place vntounto louelove, leaſt wee lay a ſnare vponupon them: quos neceſſitas ineuitabilis aliò vocat: whom ineuitable neceſſitie doth call another way: or at whoſe hands the preſent neceſſitie, that cannot bee auoyded, doth require another thing. And that this is the true meaning of the lawe of reſting, appeareth more cleerely by that which Chriſt Ieſus ſpeaketh of it in the Goſpell after S. Marke: Mark. 2.27.The Sabbath was made for man, and not man for the Sabbath. That is, the day of reſt was appointed for the benefite of man, not onelyonly of him, but of all other creatures: and therefore it muſt bee ſo obſerued, as may be moſt beneficiall vntounto them, and the reſt in it muſt giuegive place to them, and not they to it: ſo that it were againſt the meaning of the law-giuer to abuſe the reſt vntounto the hurt of them, and that men ſhould vnderunder the pretence of reſting, withdrawe all their labour from them, who by preſent neceſsitie did call for it, and require it at our hands.
For ſeeing that the end of it is, that the creatures might bee preſerued in their beſt eſtate (which without ſome reſt, could neuer long continue) if now by labouring I preſerue that, which otherwiſe, if I reſted from helping it, would periſh, I hauehave by labour attained vntounto the very end of reſt, which without labour I could not: and thus in labouring I hauehave not broken the commandement of reſt, but kept it in one of the principall ends for which it was inſtituted: namely, the profit and commoditie of all the creatures here belowe. In which reſpect our Lorde Chriſt maintaineth the doing of his Diſciples in gathering the corne, and eating it, for that thereby their fraile and wearie bodies being refreſhed, and getting new ſtrength (which otherwiſe would hauehave fainted, as wanting their ordinarie food) were made ſtronger, and more able to follow their maſter. Now, ſeeing that the Lord in commaunding to reſt, had regarde to his creatures, that could not want it, namely, that the breaſts might be made more ſeruiceable vntounto men, and men more fit to doe duties vntounto their brethren, and vntounto God in their calling, becauſe his Diſciples were fitted vntounto this by that labour, which neceſſitie put vponupon them, and if they had not ſo laboured, they ſhould hauehave been more vnfit: therefore in this worke the commandement of reſting was not broken, nay it was eſpecially obſerued.