The Doctrine of the Sabbath — Nicholas Bownd

The Doctrine of the Sabbath · Nicholas Bownd

VntoUnto which it ſeemeth Maſter Bucer had reſpect, whē as he ſpeaking of ſuch things, as are to be done vponupon the Sabbath, and hauing named thoſe that are publike,Bucer in Matth. 12.11. as to heare the word, to receiue the Sacraments, to prouide for the poore, vntounto them addeth: In the firſt part of the day wee ought to prepare our ſelues for the publike aſſemblies.Inſtituere ad pietatem familiam, to instruct a mans houſhold vntounto goldines. In the former part of the day therefore eueryevery one muſt prepare himſelfe for the Church, that hee might come thither with profite: for if in all worldly things, that bee of any moment, we, doe prepare our ſelues, then much more ought we to doe it in heauenly, whereunto wee are moſt vnfit, as they in themſelues are the greateſt: eſpecially when the benefit of them is ſo great, if we be prepared, and the daunger is ſo perilous, if we be vnprepared: for the preaching of the word is the ſauour of life vntounto life, 2. Cor. 2.15.or the ſauour of death vntounto death: And in the Sacramēt is offered vntounto vsus the bodie and bloud of Chriſt, 1. Cor. 11.24.to nouriſh vsus vp vntounto euerlaſting life, but if we eate and drinke vnworthily, we procure Gods iudgement againſt our ſelues. 29The Lord in ſpeaking to his people from heauen in an extraordinarie manner,Exod. 19. did command them to be prepared extraordinarily: by which practiſe of his he declared, that in the ordinarie miniſterie of the word, there ought to bee ſome ordinarie preparation, if wee will bee partakers of it with profite. The ground is prepared for the ſeede, the ſtomacke for meate, the whole bodie for phiſicke: this is the immortall ſeed, 1. Pet. 1.23.whereby we are begotten into an aſſured hope of a farre better life: This is the food and phiſick of our ſoules, whereby our life is preſerued, and we kept from eternall death, therefore we muſt bee prepared for it.

The want of which preparation, is the cauſe that the word is ſo vnprofitablie heard of a great many.And this is ſo much the more diligently to be marked, becauſe it is ſo little known, & leſſe practiſed in the world For if the daye were as long againe, as the longeſt in the middeſt of Sommer, a great many would ſpend away the time (I know not how) and neither at home nor in the way, nor at the Church thinke to prepare themſelues one whitte. And if they hauehave made a few prayers at their firſt comming in, then (if ſeruice bee not begunne) they are as ready to talke of any worldly matter, with any that will giuegive them the hearing, as euer they were, if it were halfe an hower together, yea though the miniſter be there, vntil he begin the firſt word: for want of which preparation, either they can receiue nothing, or it dooth them no good, which is the very chiefe cauſe of ſo much fruitleſſe hearing of ſo many good ſermons, as is eueryevery where, that they which otherwiſe hauehave good wits, and great affections, here are both ſenſeleſſe and without feeling; ſo that they ſit more be like ſtockes then men, conceiuing no more then the very, ſtooles they ſit vponupon, carrying away no more then they brought with them. And if it be not ſo, what is the cauſe that many reaſonable men hearing one man at one time ſpeaking one and the ſame worde of God ſo plainly (that if it were poſſible young children might vnderſtand it) ſome ſhal ſo greatly profit by it,Matth. 11.19. that wiſedome ſhould be iuſtified of her children: others ſhall ſo meerely not conceiue one word, as though they had been deaffe, a ſleepe, or in a trance, or ſtarke dead all the while?

And that it is ſo indeed, let the intolerable ignorance of men eueryevery where after this long preaching of the word, VnderUnder the most happie raigne of her gracious Maieſtie (whome God ſtill long preſerue to that ende, and ad as many happie yeares vntounto he raigne, as may be) ſpeake for it, and ſee whether wee complaine, before wee hauehave cauſe. Nay let mens owne wofull experience tell themſelues, that when they hauehave moſt prepared themſelues, they hauehave moſt profited by the publicke miniſterie: and contrariwiſe; then hauehave they been moſt vnprofitable at it, when they hauehave come moſt vnreuerently and vprepared to it. In ſo much that a man of meaner giftes ſhall ſome times bee more profitable to them, when they are thus prepared, then another that hath more excellent graces, at whom they may well wonder, but receiue no profit by him, when they be not propared for it. I know the Lord is mercifull, and he doth not alwayes deale with men according to their deſerts, & therefore many times when they come vnprepared, he bleſſeth his owne ordinance vntounto thē,Matth. 28.20. that he might performe the trueth of that promiſe, which hee hath annexed vntounto it, and his merciemercy is aboue al our ſinnes, but how can men looke for any ſuch thing ordinarilie? And doth he not it vntounto them to teach them, that he would beſtow vponupon thē greater merciemercy by theſe meanes, if they would prepare themſelues for it?

How wee out to prepare our ſelues before wee come to the Church.But how ſhall men prepare themſelues? Surely firſt of all let them bee perſwaded, that they ought to prepare themſelues, and this is the beginning of their preparation; then let them examine themſelues, not onelyonly how they hauehave ſpent the weeke paſt, and eueryevery daye in it, calling themſelues to an account before God, what ſinnes they hauehave committed day or night, to bee humbled for them; what benefites receiued, that they might bee thankefull, and what dueties they hauehave done, that they might bee comforted therein (all which though they bee ſhortlie ſpoken, they are not ſo ſoone done, & here is not ſo much neede of a good capacitie to conceiue, as a good conſcience to practiſe:) but alſo generally what is their eſtate, what graces they want, what bee their ſinnes paſt, what their infirmities preſent: and becauſe the Lorde hath appoynted his worſhip to comfort vsus ouer theſe, let vsus pray vntounto God before hand, that the prayers of the Church might be directed, the Miniſter of the word ſo diſpoſed, and eueryevery thing in the Church ſo gouerned, and ſo bleſſed vntounto vsus by his ſpirit, as might make not onelyonly for our good in generall and the good of others, but in theſe ſpeciall things that we ſtand in moſt, neede of.

2. There is great cauſe to pray, before we come to the Miniſterie of the word.And ſo let vsus pray for our ſelues and others, and that we might be holpen by them, but eſpecially let vsus praye for the Minister of Gods word, that to it might bee ioyned the miniſterie of his ſpirit, which when we doe, the Lorde (that heareth our prayers, that knoweth our wants) will cauſe vsus to heare that, which we moſt of all deſired: and that which is ſpoken generally, the ſpirit will applie vntounto vsus particularlie; euen as many eating of one meate receiue ſundrie kindes of nouriſhments from it: and he will cauſe the ſteward of his houſe, to giuegive vntounto vsus that meat, which he moſt of all knoweth wee ſtand in neede: and then we ſhall heare him ſpeake, as though he were in our boſome,1. Cor. 14.22. and the ſecrets of our hearts ſhall bee made manifeſt: not that he knoweth what is within vsus, but the Lord knoweth (whoſe miniſter he is, for our good) and the holy Ghoſt dooth, which accompanieth Gods ordinance) and in the word doth, which is preached;Heb. 4.12.13. For the word of God is liuelie and mightie in operation, and ſharper then any two edged ſworde; and entereth thorough, euen vntounto the diuiding aſunder of the ſoule, and the ſpirit, and of he ioynts and the marrow, and is a diſcerner of the thoughts, and the intents of the heart; neither is there any creature, that is not manifest in his ſight, but all things are naked and open vntounto is eyes, with whom we hauehave to doe.

And that we might the rather be perſwaded that wee ought thus in the feeling of our wants, praye vntounto God, wee muſt remember, that wee cannot ſo much as vnderſtand the word, vnleſſe Gods ſpirit doe teach vsus;Epheſ. 5.8. For wee are darkenes it ſelfe: And the naturall man perceiueth not things of the ſpirit of God, (for they are fooliſhnes vntounto him) neither can he know them, becauſe they are ſpirituallie diſcerned: and beſides, the word of God is high, and there are many myſteries contained in it, and a wiſedome that is hid, which many princes of this world doe not know, Verſ. 7.8as it in the ſame chapter: and all the articles of our faith are aboue our reaſon, nay we account them fooliſhnes: Therefore both in the inward ſeeing of our own blindnes, and in a reuerent eſtimation of Gods holy word, we had neede pray for the inlightening of his holy ſpirit, which ſearcheth all things, yea the deepe things of God, Verſ. 10.11.and no man knoweth the things of God, but the ſpirit of God: as it is moſt liuely ſet forth vntounto vsus in this very chapter. And ſo let vsus praye with the Prophet in the 119. Pſalme, in a great many places: O Lord teach me thy ſtatutes, and open mine eyes that I might ſee the wonders of thy law: and make me to vnderstand the way of thy precepts: and teach mee good iudgement and knowledge, and giuegive me vnderstanding that I may learne thy commandements: 16.and deale with thy ſeruant according to thy merciemercy, and teach me thy ſtatutes.

And when wee doe vnderſtand (thorow the bleſſing of God obtained by prayer) we muſt pray further that our affections might be framed according to our knowledge, which we had need to doe ſo much the more, becauſe it is harder then the other; and yet our affections doe more ouercome vsus, then our knowledge, in ſo much that wee doe not many times that we know to be beſt, but which wee like beſt: and ſo at ſome other time fo the daye, wee muſt praye that theſe things might be called into our remē brance, and that we might be transformed into not onelyonly the knowledge, but obedience of them, which is the end of all: and generallie, that the fruite of all things might appeare in our liues, to our owne vnſpeakeable comfort, the benefite of others, and Gods glorie moſt of all, which without the eſpeciall aſſiſtance of his holie ſpirite, wee cannot obtaine, by the moſt excellent giftes, and moſt painefull endeauors of his beſt ſeruants.2 Cor. 3.5. For who is Paul, and who is Apollo: but the miniſters by whom yee beleeued, and as the Lord gaue to eueryevery man, I hauehave planted? Appolos watered, but God gaue the increaſe: ſo then neither is hee that planteth any thing, neither hee that watereth, but God that giueth the increaſe: ſaith the Apostle. Therefore as the Miniſters pray much for his people, if euer hee will doe any to them, euen as it is ſaid of the prince of paſtours,Luke 21.37. Marc. 14.23. that in the day time hee taught in the temple, and at night went vp into the mountaine to praye: ſo the people muſt pray much more for the miniſters and themſelues, both before and after, both that they might bee prepared obtaine, and continue in that good which they hauehave gotten.

Many doe wrongfully complaine, that their miniſter is vnprofitable vntounto them, hee dooth them no good, they cannot conceaue him. (I doe not ſay, but that the complaintes of ſome are iuſt,) yet let them conſider whether ſome great part of the fault be not in themſleues,We ought to read the Scriptures, priuatly at home. namely the want of prayer before, and their negligence afterward: vntounto priuat prayer muſt be adioyned priuat reading of the Scriptures, at ſuch times of the daye, as they ſhall finde it moſt conuenient, both that they might generally bee acquainted with the bodie of the Scripture, and alſo that they might hauehave ſome more ſpeciall vſe of certaine partes, as they ſhall ſtand in neede, either to bee confirmed in any poynte of doctrine publikely taught, or might thereby receiue any ſpeciall comfort, humiliation, or increaſe of ſuch graces, as they labour moſt for, or might be quickened vp vntounto prayer.

And hereunto may bee referred that ſaying of Theophylacte, Theoph. in Marc. 1.21.The lawe hath commanded men to rest vponupon the Sabbath, vt lectioni vacent homines, that men might attend vponupon reading, which is true, not onelyonly of the publike reading in the Church eſpecially, but alſo of priuate reading at home. For ſo it is that in moſt places the people doe heare the ſcriptures ſeldome in the Church, and then but certaine portions of them, and not the whole worde reade ouer: whereby it commeth to paſſe, that they are vtterlie ignorant in, and neuer ſo much as hauehave hard before of many textes, that are alleaged in the ſermons, for proofe of any doctrine, whereby they are not onelyonly not furthered, but hindered, wondering at ſuch ſtrange, and ſeldome hard things, & ſo the thing is more obſcure vntounto them, thē it was before, being proued by that which they vnderſtand not. Nay the cōmon ſtories of the bible, they are vnacquainted with: feare thē with this or that iudgement executed vponupon ſuch a people, comfort them with ſuch a merciemercy ſhewed vntounto ſuch a man; it moues thē not; they know no ſuch thing; they are altogether ſtrāgers in thoſe matters: nay ſome cānot tell in what part of the Bible any ſuch book (as is alleaged) ſtands. Therfore wheras we may obſerue it in the new Teſtamēt, that our Sauiour Chriſt and his Apoſtles in alleaging the places of the olde Teſtament, doe generally ſay, thus it is written, Matth. 21.13. Luke 20. 42. Act. 1.23. cap. 2 16. Matth. 15.7.or as it is written in the book of the Pſalmes, or this is that which was ſpoken by the Prophet Ioel, or well propheſied Eſaias of you, &c. Now men are driuen to name the book, the chapter, the verſe, and all too little, to helpe men to finde it out, ſo vnacquainted are they with ſearching the Scriptures, by priuat reading, no not vponupon the Lords daie, which is one of the peculiar workes of it.

Moreouer, though wee bee ſomething skilfull in the Scripture, we cannot well preſently in the Church ſtand reading eueryevery place that ſhall bee alleaged, leaſt in the meane ſeaſon ſome other moſt neceſſarie doctrine ouerſlip vsus, and we not marking what went before, & followed after, cannot tel to what ende the place was alleaged, and ſo we loſe the profit of it, therefore (dooing our endeauours to marke the Scriptures alleaged) it ſhall bee profitable for vsus afterwards, at home to reade them ouer, when wee ſhall bee more free from diſtraction, and hauehave more leaſure to doe it conueniently: which is that that is commended vntounto vsus, by the practiſe of the church in Berea, that when Paul had preached vntounto them Chriſt Ieſus, and had proued him to be that Sauiour of the world that was promiſed,Act. 17.11. they reade ouer thoſe Scriptures, to ſee whether it were ſo or no, according to the commaundement of our Sauiour Chriſt,Iohn 5.39. ſearche the Scriptures, for they are they which testifie of me. Therfore ſo many as can read, let them doe it vponupon the Lordes daye, and they that cannot, let them ſee the want of it to be ſo great in themſelues, that they bring vp their children vntounto it, and in the meane ſeaſon repayre to thoſe places where they may hauehave the Scriptures read vntounto thē, & let them get the bible into their houſes, that when any come that can read, they may hauehave it in a readines, & loſe not the oportunitie that is offered, euen as they are contented to hauehave many other things in their houſes, which (though they knowe not how to occupie themſelues) yet ſome of their friends may when they come, eſpecially when the benefite of it ſhall redound not onelyonly to him that occupieth it, but to himſelfe, and all his houſehold.

VntoUnto the forenamed exerciſes wee muſt ioyne meditation, as a moſt notable part of Gods ſeruice, We muſt vſe priuate meditation vponupon that, which we hauehave heard and read.which is the very life and ſtrength of the former, and without the which they are made weake, and vnprofitable vntounto vsus. For meditation is that exerciſe of the minde, whereby we calling into our remembrance that which we know, doe further debate of it (as it were) with our ſelues, reaſoning about it ſo, and applying it to our ſelues, that we might hauehave ſome vſe of it in our practiſe, and therefore it frameth the affections of our harts accordingly, ſo that it is an occupying of the whole minde, both of the reaſonable part whereby we doe remember ſome thing; and furthermore we (being reaſonable creatures) do gather ſome other things vponupon it, by finding out the cauſes of it, eſpying the fruite of it, or conſidering the properties of it, and ſo doe make ſome profitable vſe of it to our ſelues, whereby alſo our affections muſt needs be framed ſome one way or other to louelove, ioy, deſire, hatred, feare, &c. according to the diuerſitie of our meditations, and all thoſe affections in their ſeuerall kindes, ſhall be ſo much the more vehement, by howe much the meditation is more ſerious and earneſt. As for example,What meditation is, & how vntoward naturally we are thereunto. to meditate vponupon the word, is diligently to call into our remembrance, that which wee hauehave learned by hearing, or reading before, and to muſe vponupon it ſo, that we be able to goe from point to point, then to apply the generall thing to our ſelues, and be perſuaded that we muſt make our vſe of it, and therefore wiſely to examine howe the caſe ſtandes betweene the Lord and ourſelues, in that very thing, and then what is like to follow vponupon it, whereby our hearts being ſtirred, they might driue vsus to put ſome thing in practiſe.

And here I would gladly ſpeake as plainely as poſſibly I might, euen to the capacity of the moſt rude and ignorāt, becauſe I know that it is ſo little practiſed of men, that they are not ſo much as acquainted with it, to know what it meanes. I confeſſe it is an hard thing indeed, but moſt profitable, and therefore we are almoſt vnfit vntounto it, and the diuell laboureth moſt of all to hinder vsus in it, in ſo much that if he cannot keepe vsus from hearing and reading the word, and receiuing the ſacraments at the time appointed, yet hee will endeuour (as much as may be) to hinder vsus from meditating vponupon theſe, that wee might loſe the profit of them. And if we marke our ſelues narrowly, we ſhall finde our vntowardnes this way moſt of al, for when we hauehave gone cheerfully vntounto the church, and there with the reſt of Gods people, behaued our ſelues orderly, becauſe theſe are outwarde things, and in them, it might ſeeme vntounto vsus, that we hauehave had to deale but with men, it is that which is not ſo yrkſome vntounto vsus, and wherunto the wickedeſt man may very eaſily come: but afterwards to take ſome fit time to our ſelues, wherin wee will ſeuer our ſelues from men, and call ourſelues to an account before Gods iudgement ſeate, for that which we hauehave heard, and to deale with our owne harts in good earneſt, for the doing or not doing of that which we hauehave learned, and (caſting off al the cloakes of hypocriſie) to lay our hearts naked before God, accuſing our ſelues, where we come ſhort of any thing, praying vntounto him for his grace therein, confeſſing our ſinnes that we hauehave beene rebuked of, crauing the forgiuenes of them, acknowledging his mercy, where we hauehave receiued any thing, intreating him for the continuance of it, and ſo to depart away either more humbled in our ſelues, to auoide ſinne more carefully; or comforted in the Lord, to goe on forward in well doing more couragiouſly: this I ſay, as it doth eſpecially builde vsus vp in godlines, ſo by due proofe we ſhall find, that without the eſpeciall aſſiſſtance of Gods holy ſpirit, there is nothing more lothſome in the world, and more tedious vntounto vsus.

And I am aſſured, that it is a thing ſo altogether abhorred of the greateſt part of the worlde, that they will not ſo much as hauehave a purpoſe once to meddle with it, yea and many that doe make a profeſſion to ſerue God in the other parts of his worſhip, and that (as wee are to preſume of them) in a good meaſure of trueth, yet hauehave an euill opinion of this, and ſo bereaue themſelues of much profit. For they purpoſing to paſſe away their time in as much mirth as may bee, and hauing determined to abandon all ſorrowe,2. Cor. 7.9.10. yea though ſome be godly and neceſſarie, as far from them as they can, will not thus ſtraightly deale with themſelues, leaſt it ſhould make them melancholie (as they ſay) and driue them into their dumps: And left happily at any time they might (through Gods mercy towards them) vnwittingly fall (as it were) into this meditation, they wil cut off al the meanes that might procure it, and therefore be in merry company (as they call it) continually, that they might not ſo much, as be alone at any time: and if perhaps they be, and ſo this ouercreepe them (the Lord ſeeking by all meanes poſſible to doe them good) then fearefully they haſten out of it, as faſt as may be: and for that purpoſe ſome that are of great calling, are contented to maintaine at their charges one or other in their houſes that can beſt feed their humor to be merrie companions, or rather ieſters vntounto them, to pull them away from this good, though they will not be at halfe the coſt yearely in making prouiſion for ſome godly bookes and learned preachers, when they hauehave none of their owne, that might bring them to the beſt mirth, and might ſhewe them wherein the greateſt ioye and ſoundeſt comfort doth conſiſt, euen that, that would endure with them, when all other ſhall forſake them, and moſt of all accuſe them.

But that we might be perſuaded of the excellēcy of it,The great good that may redound vntounto vsus by godly meditation. let vsus heare what the ſpirit of wiſdom & iudgment ſpeaks of it. Firſt of all the Lord commandeth Ioſhua, that vntounto the reading of the lawe he would ioyne meditation, as an eſpeciall meanes to keepe him in the continuall practiſe of it,Ioſh. 1.8. ſaying, Let not this booke of the law depart out of thy mouth, but meditate therein day and night, that thou maiſt obſerue, and doe according to all that is written therein. Then the Prophet Dauid in the firſt Pſalme, maketh it an eſpeciall token of a godly man, and alſo commendeth it as a moſt ſingular meanes of his godlines vntounto euerlaſting life,Pſalm. 1.2.3. when he ſayth: Bleſſed is hee whoſe delight is in the lawe of the Lorde, and in his law doth meditate day and night: for he ſhall be like a tree planted by the riuers of waters, that ſhall bring foorth her fruite in due ſeaſon, whoſe leafe ſhall not fade, for whatſoeuer hee ſhall doe ſhall proſper. More ouer is wee looke but vntounto the 119. Pſalme, and ſo content our ſelues with that, wee ſhall ſee howe many times the man of God commendeth this vntounto vsus, when firſt of all in the 15. verſe, he ſpeaketh thus: I will meditate in thy precepts and conſider thy wayes: and 23. Princes did ſit and ſpeake againſt mee, but thy ſeruant did meditate in thy ſtatutes: and 78. Let the proud bee aſhamed, for they hauehave dealt wickedly and falſly with me, but I meditate in thy precepts.

But aboue all, that is moſt notable which is in the 13. part of that Pſalme, where with I will end: Oh how louelove I thy law? it is my meditation continually: where wee may plainly ſee what is the iudgement of the ſcriptures concerning this thing, which doe ſo often, and ſo highly cō mend the continuall meditation of the word. And it is to bee obſerued, that this may and ought to be continuall, that is vey often) for when wee lacke oportunitie to reade and heare the word, yet then may we meditate vpō ſome thing profitablie, which that we might doe, let vsus remember what great things the Prophet ſpeaketh of it in the verſe following, which he found true by his owne experience:Pſal. 119. part 15. I hauehave had more vnderstanding (ſayth hee) then all my teachers, for thy testimonies are my meditation: Wherein he doth aſſure vsus, that if we will meditate vponupon thoſe generall rules, which wee hauehave heard out of Gods worde, wee ſhall many times ſee more cleerely into the trueth of it, then he that preacheth it, at leaſt wiſe more then he expreſſed vntounto vsus: for by the ſpirite of God we ſhalbe taught to apply it mote particularly to our ſelues, then he did, or could, becauſe wee are moſt priuie vntounto our owne eſtates. For as in all liberall Arts and Sciences nothing can be taught ſo plainly, vntounto which the ſcholler by meditation reaſoning about it, ſhall not be able to adde ſomething: and without the which the eaſieſt teaching ſhall ſeeme ſomewhat hard: ſo is it in Diuinitie, that by Gods holie ſpirit, vſing earneſt and diligent meditation in the ſcripture, wee ſhall moſt eaſily perceiue how to applie that to our own practiſe, which hath been publikely taught, and none can teach vsus to hauehave ſo many ſundrie vſes of it in our lives and conuerſation as our ſelues, when wee giuegive our ſelues to the profitable meditation of it.

Without the which all that we reade and heare is but in a generall and confuſed knowledge: How vnprofitable men are to themſelues and others, for want of meditation.wee hauehave little comfort or edification thereby: eſpecially ſeeing Gods bleſſing is vponupon his owne ordinance, and his curſe is vponupon the neglect of the ſame. This maketh great hearers and great readers, to bee vnprofitable to themſelues and others, becauſe for want of meditation, they knowe not how to vſe their knowledge: thereupon it commeth to paſſe, that many preachers can ſay no more, then they finde in their bookes, (and therefore they toſſe ouer ſo many Commentaries as they doe, that they might hauehave matter enough) and ſo can go no further: becauſe without meditation all reading is vaine: whereas it would miniſter aboundant matter vntounto their former readings. Beſides that, they bring themſelues into a bondage to beleeue that, whatſoeuer their writer ſayes, becauſe they do not meditate vponupon it; and they hinder their memories, becauſe they truſt all to their bookes: ſo that if they hauehave time ſufficient and ſtore of bookes, they are able to ſpeake with great admiration to the profite of the hearers, and yet of the ſame matters can ſcarſely ſpeake to a priuat man vponupon the ſudden tolerably to his ecdification and comfort, becauſe he hath but ſpoken it of the booke (as it were) and not laboured to make it his owne by meditation, and thereby to finde out how he might apply it to his owne vſe, and the benefit of others.

And this thing is ſo much the more daungerous, becauſe it hath infected alſo many of the beſt ſtudents in the Vniuerſities. Hereupon it commeth to paſſe, that many of the beſt people can ſay no more, then they hauehave heard, and they will alleadge that thus they hauehave been taught, but how to vſe that they know not, nay they forget a great deale of that which they hauehave learned. So then (as it is in the common prouerbe) not the greatest Clerkes are alwaies the wiſeſt men: nor they that hauehave moſt knowledge are alwaies fitteſt to gouerne, but they who labour to bring their knowledge into practiſe, and applie it vntounto the time, by comparing things paſt with thē that be preſent, and foreſeeing as much as they can what will followe afterward. So not the greateſt hearers and readers of the word, are the godlieſt men, and like to doe moſt good vntounto themſelues and others, but the greateſt muſers and meditatours thereupon; and they are like to bee ſo much the more profitable, becauſe that whereas reading indeede doth better our affections, but moſt of al doth increaſe our knowledge, this ſo increaſeth knowledge in vsus, as that it eſpecially breedeth good affections in vsus, and quickeneth them vp moſt effectually, whē they be begun before, and we know that our affections be (as it were) the feete of our ſoules, and doe more carrie vsus to eueryevery thing, then our knowledge.

Therefore ſeeing the profite of meditation is ſo great, and the neglect of it bringeth ſo great loſſe, it ſtandeth vsus in hand (that ſo all the parts of Gods publike worſhip might be as profitable to vsus, as they be in their owne nature) that we ſhould not only prepare our ſelues to them before we come, as wee hauehave ſeene heretofore, but alſo diligently meditate vpō eueryevery thing done in the Church afterwards. But I pray you let vsus conſider of it a little further, and ſo we ſhall ſoone and this matter: let vsus preſume the beſt …eacheth that is, hauing a ſcholer of a moſt excellent wit, very apt to receiue any thing that is taught, yet if he doe not vſe to meditate vponupon that, which hath been read vntounto him, what great learning can he attaine vntounto? nay how little hope muſt there needes be of him? How much more then muſt it of neceſſitie bee, that wee being ſo blind and dull of conceiuing in Gods worſhip, as wee be, ſhould not be vnprofitable partakers of eueryevery thing that is done moſt profitably in the Church, when wee neglect meditation, that is the chiefeſt thing to keepe it, and to bring it vntounto profit? Therefore vsus be ſorie that in times paſt, we hauehave made the ſeruice of God vponupon the Sabbath day ſo vnprofitable to our owne ſoules (as wee hauehave done) by neglecting this part of Gods worſhip vponupon it, which as it is moſt worthie in it ſelfe, ſo would hauehave brought great commoditie to our ſelues: and let vsus purpoſe hereafter that wee will not paſſe away the Sabbath without godly meditations, and that this ſhall bee one thing, wherein will ſpend the time (that we hauehave free from the publike exerciſe) in meditation of things read and heard before, and let vsus pray vntounto God for his holie ſpirit, that we may performe our godly purpoſes.

The which that wee might doe eueryevery one of vsus to the greateſt profite, let tho ſimpler ſort conſider this,An example to teach the ſimpler ſort how to meditate. for whoſe ſake I ſpeake it, (which the learned knowe very well alreadie) that when they will meditate, they muſt ſo call things into their remembrance, as that they ſtay not there, but then (applying the ſame further vntounto themſelues) they conſider whether it was a vertue, that was commended vntounto them, then to examine whether they finde it in themſelues or no: if yea, then giuegive thanks to God for it, and vſe them meanes to continue it; ſeeing it it ſo excellent: if no, then be ſorrie for it, and pray to God that he might giuegive it, if it be a ſinne condemned; if you finde in your ſelfe preſent, or that it hath been in times paſt, then whether you hauehave …epeni…d you of it ſufficiently, and pray to God for the forgiuenes of it: if not, giuegive thankes to God that hath kept you from it, and beware leaſt you fall into it hereafter, ſeeing it is ſo dangerous. If they bee the promiſes of God, that hauehave been preached unto you, then cōſider how you beleeue them, and what comfort you take in them, and labour to enioy them: If they bee the threatnings of Gods iudgements, looke vntounto this, what feare is wrought in you thereby, & hatred of ſinne to anoyd them, euen as the promiſes doe bring forth a louelove vntounto godlines, with a great many meditations more, which the ſpirit of God will teach vsus, if we pray to him for it, and bee acquainted with this exerciſe, all which for breuities fake I omit: only theſe I hauehave ſet downe as a taſte to leade vsus vntounto the reſt: and leaſt that any thing ſhould be left for want of vnderſtanding, euen of the rudeſt, I had rather ſeeme tedious & trouble ſome to the learned (of whom I am to craue pardon that I hauehave been ſo long in this matter) then obſcure and vnprofitable to the other. For I mine owne ſelfe would not hauehave thought, that the profeſſors of the word lead ſo neglected this duetie, as they hauehave, and were ſo ignorant in it, and therefore ſo vprofitable in all Gods ſeruice, as I know many of them bo, vntil I found it to be moſt true, by that certaine experience, which I am ſorrie for.

Therefore to conclude, wee may well perceiue what great reaſon there is, that we ſhould account this to be one of thoſe priuat exerciſes, whereby we ſhould ſanctifie the Sabbath, and keep it holy, as we are commanded: vntounto which wee muſt adioyne as another part of Gods ſeruice,We ought priuatly to conferre and talke of Gods word one with another. and a moſt excellent helpe of our infrimities, the conferring and talking with other of that which wee hauehave in the word read or heard: eſpecially ſeeing both it is commended vntounto vsus in the ſcripture, and alſo by experience we ſhall finde the profit of it to be ſo great to our ſelues and others. For firſt of all, this is that which Moſes ſo earneſtly commendeth into the Iſraelites before his death; Theſe words which I commaund this day, Deut. 6.6.ſhall be in thine heart. 7. And thou ſhalt rehearſe them continually vntounto thy children and ſhalt talke of them when thou tarieſt in thy houſe and when thou walkeſt by the way, and when thou lieſt downe and when thou riſeſt vp. Then the which charge nothing can bee more plaine, as it is moſt vehement. For he would hauehave them all times and in all places to bee occupied about the wife and ſober talking of Gods word. The which is afterwards repeated almoſt in the very ſame words, as a thing eſpecially to bee regarded. Ye ſhall reach theſe my words vntounto your children, Chap. 11.19.ſpeaking of them when thou ſitteſt in thine houſe, and when thou walkeſt by the way, and when thou lieſt downe, and when thou riſeſt vp.

In both which places (although he doth lay this onelyonly vponupon the fathers and children by name) yet his purpoſe is not ſo to reſtraine it vntounto thē, as though others might think themſelues free from it, eſpecially ſeeing it is made generall in other places of the ſcripture, but becauſe they are vſually together in one familie, he ſheweth in their perſons, what ſhould bee the talke of men in their common meetings as alſo becauſe by this meanes the feare and ſeruice of God might bee planted in their ofſpring, being conueyned (as it were) by hand, from father to ſon, he declareth in them what ſhould be the exerciſes of all ſortes of men, that religion might not dye with themſelues but might bee eſtabliſhed with their poſteritie. The Prophet ſpeaketh more generally of it in the Pſalm. With my lippes hauehave I declared all the iudgements of thy mouth: confeſſing thus much of himſelfe,Pſal. 119. part. 2. that he vſed to ſpeake of the word of God to others, not thereby commending himſelf vntounto men, but (as the Prophet of God) ſhewing in his owne perſon, what ſhould be the exerciſe of all the faithfull. For when as he had ſayd in the former verſe, that he diligētly ſought the Lord in his word, wherein eſpecially he is to be found, and therefore gaue himſelfe to the reading and hearing of it, and in both he prayed to him, for the direction of his holie ſpirit, that he might not wander from the true meaning and practiſe of it, and that which had thus learned by the bleſſing of Gods ſpirit, he layd vp in his heart, then he ſayth: He talked of it with others for their benefite, and his owne further good.

And indeede the Prophet Malachie noteth out the godly in his time, by this marke, that they conferred one with another of the ſcripture, which they had heard, whō he thus writeth:Malac. 3.16. Then ſpake they that feared the Lord eueryevery one to his neighbour, &c. where, though it be not preciſely named of what they conferred, yet in the context and words of the Prophet it is eaſily gathered. For wheras hee prophecieth of the preaching of the Goſpell by Iohn the Baptiſt, and our Sauiour Chriſt, wherein ſaluation is offered to the obedient, and deſtruction threatned to the rebellious, the Prophet ſetteth downe what was the fruite of this preaching, namely, that the vngodly made a mocke of it, whoſe words are firſt of al ſet down and reproued, verſ. 13. Your words hauehave been ſtout against me, ſayth the Lord of hoſts, &c. Afterwards hee declareth what was wrought in the godly, namely, that they conferred of thoſe things diligently among themſelues: both of the iudgements denounced, that fearing they might auoyd them: and of the promiſes, that beleeuing them, they might comforted ouer them, & incourage themſelues to waite vponupon God for the accompliſhment of them. Which we know to be ſo, not only by the oppoſition of them and the wicked, whoſe words muſt needs bee contrarie, but eſpecially for that which followeth; where it is ſayd, that the Lord liſtened to their conference, that is, allowed of it, and promiſed to bleſſe them for it: verſ. 16 And the Lord hearkened and heard it, and a booke of remembrance was written before him, for them that feared the Lord, and that thought vponupon his name. 17. And they ſhalbe to me, ſayth the Lord of hoſts, in that day that I ſhall doe this, for a flocke, and I will ſpare them, as a man ſpareth his owne ſonne, that ſerueth him.

Thus we may eaſily perceiue that it is the duetie of all the true worſhippers of God, to conferre of his worde, which as they ought to doe at other times, ſo moſt of all, Eſpecially vponupon the Lords day.when they hauehave lately heard it, and ſo thereby hauehave ſome greater occaſion to doe it, and are thereby (as it were) the rather prouoked vntounto it: if they will not doe it then, it is to be feared that at other times, they will more neglect it: and if whenſoeuer we heare the word, wee ought to talke of it, vnleſſe we will loſe a great part of the fruite of it, thē moſt of all vponupon the Sabbath, when we hauehave the word after an eſpeciall manner, and beſides hauehave ceaſed to talke of other worldly matters, that wee might attend vponupon this the better. And this is the chiefe cauſe why we ſhould leaue talking of worldly maters, that neither our mouthes, nor eares being filled with them, wee might hauehave all the partes of ſoule and body taken vp with the ſeruice of God, euen our mouths with ſpeaking of it, & our eares with liſtning vntounto the worde of God. Which as it is a thing of rare profit, ſo it is ſmally practiſed of men, for how fewe ſhall you finde that will vponupon the Sabbath prouoke themſelues,Which yet in greatly neglected. and ſtirre vp others to ſpeake of that which they hauehave heard? or that will either offer any occaſion of ſuch ſpeech vntounto others, or take it when it is offered by them? Nay wee ſhall finde that our nature is ſo wholly corrupt in this thing, that wee had rather ſpeake of, and liſten vntounto the things of the world many houres, then vntounto heauenly things the leaſt moment of time, yea euen vponupon the Lordes day: in ſo much that ſome hauehave tounge at will; and words enough till their mouth runne ouer, and you ſhall neuer finde them but they will hauehave ſomething to ſay, ſo long as you talke not onelyonly of the lawfull commodities, and pleaſures of this life, but of vaine and friuolous matters: yea let any begin to ſpeake of any part of Gods worſhip, then they will either interrupt it, by returning to their old matters; vnleſſe ſome be as conſtant in purſuing of it, as they will be obſtinate in croſſing it: or elſe they are ſodainely ſtriken into their dumpes, and hauehave not a word to ſay.

Pſal. 19. part 2.The Prophet in the forenamed place firſt ſayth, I hauehave hid thy promiſe in my heart,What is the cauſe that there is no more talke and conferēce about the word of God. that I might not ſinne againſt thee: and then addeth, with my lips, hauehave I declared all the iudgment of thy mouth. By ioyning of which two together in this order, he telleth vsus, that if we wil ſpeak profitably vntounto others, we muſt firſt hauehave the word within vsus, & that not lightly ſloating in our braine, but deeply ſetled and hidden in our hearts. Whereunto agreeth that exhortation which the Apoſtle maketh vntounto the whole Church of God at Coloſſa:Coloſ. 30.16. Let the worde of Christ dwell in you plentuouſly in all wiſedome, teaching and admoniſhing your ſelues mutuallie in Pſalmes, and hymnes, and ſpirituall ſonges: In which as hee willeth them to conferre of the ſcriptures, to the profit one another, ſo be ſheweth them how they ſhall come vntounto it, euen that they are filled with it before hand, without which a man either can ſay do thing at all, or that which hee doth, ſhall bee very colde and vnprofitable, and it may eaſily bee perceiued that it commeth but from the teeth outward (as we ſay) neither hath it that power of the ſpirite which ought to bee, and no doubt is in the communication of many of Gods children.

And here is that common prouerbe verified that our Sauiour Chriſt alledgeth in the Goſpell,Math. 12 34. Out of the aboundance of the heart the mouth ſpeaketh: men are not moſt vſually ſpeaking of that which they know beſt, but vponupon which their heart is moſt ſet, and they take greateſt pleaſure in, or are moſt afraid of, &c. Then if wee will by this moſt certaine rule of truth, meaſure what is in the hearts of men, and how they are there mooued at the hearing and reading of the worde, either one way or other, we ſhall find that the moſt part of men, if they bee not voyde of the knowledge of it altogether, yet they hauehave no ſence or feeling of it in their hearts, neither doth it affect them one whit, but are benummed (as it were that waye, ſeeing that they are no more often in ſpeaking of it. And let vsus ceaſe maruailing, why they are ſo prodigall of their tongue in all other matters, and in theſe are more niggardly and ſparing of it, then they ſhould; ſeeing that they are ſo ſtuffed with the one, but they like vntounto veſſels filled with new wine, which will breake if they hauehave no vent, and of the other they hauehave ſo little, or rather nothing in them at all, that you can ſcarſely wring out any thing from them.

Which as it is a great ſinne in men, & an eſpecial neglecting of a notable part of Gods worſhip vponupon this holy day,What fruit we might get by ſuch conferences, and what we loſe by neglecting thē. ſo it is moſt aſſuredly a cauſe why all that which they hauehave receiued in the publike ministerie is either ſo ſoone loſt, or remayneth ſo vprofitably with them. For what if men heare and read neuer ſo diligently, if he neuer ſpeak of it afterwardes, is it poſſible that he ſhould remember it ſo fruitefully in time to come as otherwiſe he might? Doth not experience teach all men, that thoſe ſchollers are like to proue beſt learned, which will conferre one with another, about that, which the maſter hath read vntounto them before? And they that doe ſtudie hard thēſelues, if they doe not conferre with others, beſides that they ſhal ſtick faſt many times, & can goe no further, whereas they might be holpen out by others, euē that alſo which they hauehave gotten cannot bee ſo deepelie ſetled in them, as otherwiſe it might: So it muſt needes bee, that if wee talke not of the Scriptures, wee ſhall forget much of that which we hauehave learned, neither ſhall we be ſo profitable vntounto others, as the Lord would hauehave vsus.

There bee many that complaine they hauehave ill memories, and when they bee iuſtly founde faulte with, for not profiting as they ſhould, ſay, they cannot remember it, and it is true: but in the meane ſeaſon, they marke not how the fault is in themſelues, that they might amend it, for they are not carefull to ſpeak of that which they hauehave heard, and ſo to remember it to themſelues and others, but as ſoone as they are out of the Church doores, they fall into other matters, and ſo put the other cleane out, eſpeciallie when they continue in the former, the reſt of the daye, and will not giuegive that time vntounto theſe that they ſhould. For preſuppoſe they hauehave the beſt memories in the world, yet (hearing a ſtrange thing) if they will neuer tell it vntounto others or make reporte of it any more, how can they long remember it? Nay muſt they not needes ſoone forget it? On the contrarie we ſhall finde it to be moſt true, by ſufficient trial, that they which hauehave but weake naturall giftes, & yet through age all are now more weakened and decayed, ſhall notwithſtanding be able to tell you along tale, with all the circumſtances of time, place, perſons, &c. which they neuer heard but once in their liues, and that (it may be) twentie or fortie yeares ſince: but of the ſtories of the Bible, which they hauehave that very day read, and beſides hauehave heard, them twentie times before, they ſhall bee able to ſay very little or nothing to the purpoſe.

And what can we iudge to be the cauſe of this, but that they hauehave told the one ſo many times to their neighbours and hauehave gone it ouer and ouer againe, which maketh them ſo cunning in it, and of the other they hauehave ſcarce once opened their mouthes to ſpeake, and therfore all is ſo cleane forgotten? Thus men may complaine as long as they wil, & make excuſes to blinde the eyes of others, and to deceiue their owne hearts, but God is not deceiued, who ſeeth the fruiteleſſe talking & vnneceſſarie iangling, about al other matters euen vponupon his own holy day, when they hauehave ſaid little or nothing of thoſe which did moſt of all concerne them. Therefore let vsus vnfainedly ſorrowfull, that wee hauehave not heretofore ſo carefullie ſanctified the Lords day in this part of his worſhip, as he required of vsus, and let vsus confeſſe that we hauehave been iuſtly puniſhed therein, that we hauehave loſt a great part of that fruite, which otherwiſe we might hauehave reaped our ſelues, from Gods worſhip, and beſtowed vponupon others: & let vsus hereafter be more carefull, to ſpend ſome part of the daye in ſuch holy conferences, as maybe profitable both to our ſelues, and we diſcharged of our dueties to God thereby. And whereas wee hauehave a thouſand things within vsus and without vsus, to hinder vsus from it, let vsus caſt them away: and ſeeing the duetie is ſo neceſſarie, the commoditie thereof ſo great alſo, let vsus endeauour our ſelues and call vponupon others moſt earneſtly to performe it.Some are aſhamed to talke of the Scriptures. For why ſhould wee bee aſhamed of it? And ſeeing that the ſhame of the worlde, hath not kept vsus heretofore from vngodly communications (vntounto which ſhame iuſtly belongth) why ſhould it hold vsus back from all chriſtian conferences, of which we ſhal neuer hauehave cauſe to be aſhamed? Nay why ſhould wee not hauehave our mouthes filled full of all good words, & out eares open to heare them from others, that it might appeare wee are now aſhamed, that wee hauehave ſpent ſo much heretofore in ſpeaking and hearing thoſe things, whereof there came nothing but hurt to our ſelues and others?

And that wee may not bee ſo ignorant, as to imagine,Others thinke that it belongs onelyonly to the Miniſter, and not to the common people. that to conferre of the Scriptures is proper to the ministers, and not belonging to the common people: which once to dreame of is a thing more meete for the darke night of poperie, wherein it was defended, them of the midday of the Goſpel, which doth ſo manifeſtlie gaineſay it: For beſides all the forenamed places, which doe ſhew that this duetie is generally layd vponupon al men, we may ſee that the Apoſtle writing to the whole Church of God at Epheſus dooth require this of them al alike, ſpeaking of it firſt of all chap. 4.Epheſ. 4.29. Let no corrupt communication proceede out of your mouthes, but that which is good to the vſe of edyfying, that it may minister grace to the hearers: And in the next chapter,Chap 5.18. ver. 18. Would hauehave them filled with the ſpirit, ſpeaking one of them to another in Pſalmes and hymnes, and ſpirituall ſongs. Coloſſ 4.6.And then vntounto all the Coloſſians. Let your ſpeech bee gratious alwaies, and powdered with ſalte, that ye may know how to anſwer eueryevery man: And therefore when we be in the companie of others, we muſt not onlie not leaue it vndone, but we may not put it off, and as it were ſtraine curteſie to begin. I doe not deny, but that we muſt hauehave wiſdome in ſpeaking, and that we muſt be ſwift to heare, Iam. 1.19.and ſlow to ſpeake: eſpecially in the preſence of them, that hauehave more knowledge then our ſelues; but we muſt not lay it ſo whollie vponupon the miniſter, as that (if hee neglect it vponupon any occaſion) wee ſhould thinke our ſelues free from it:Iob. 32.4.5. But rather follow the example of the godly man Elihu in the like caſe, Who after hee had waited till Iob had ſpoken, and ſaw that there was none anſwer in the mouth of the three men, began his ſpeech, rather then the truth ſhould not be maintained.Verſ. 6.7. &c. Firſt, making that preface which is ſet down of him in the ſame place.

Our ignorance ought not to keepe vsus from conferring with other.Moreouer, let vsus not bee kept backe from performing this duetie by the guiltines of our ignorance, for though it be a ſinne in vsus in deed, that the worde of Christ doth not dwell in vsus more plenteouſlie, and that we bee no more filled with the ſpirit, and ſo cannot ſpeake ſo profitablie as we ſhould, yet none that is deſirous to learne can bee ſo ignorant, but hee may aske a queſtion concerning ſome thing that hath been taught, & ſay what is the meaning of this? Or how doe you vnderſtand that? or how was ſuch a thing proued? and ſo begin the conference, and giuegive occaſion to other to proſecute it: which if he doe in the feare of God, he ſhal finde his bleſſing to be ſuch, that though he conferre with others, that hauehave as little knowledge as himſelfe, he ſhall not depart from them altogether vnprofitable.The great benefit of mutuall conference. For that which eueryevery man ſeuerallie cannot doe, al of them together (as it were ioyning their ſtrengths) ſhall be able to bring to paſſe; and as in a commō gathering, though eueryevery one giuegive but a little, yet the ſumme amounteth to a great deale: ſo the knowledge of many being put together, ſhall increaſe that, which was in eueryevery man before. For the meetings of the godlie is like a great many of firebrands layde together, in which though there be ſome heate, when they are apart by themſelues, yet being laid together it is doubled, and otherwiſe eueryevery one would dye of it ſelfe: ſo though eueryevery man hath ſome grace of Gods ſpirit in himſelfe, yet it is greatly increaſed by conference (as it were by borrowing of the heate of others) without the which euen thoſe that they hauehave, would by little & little decreaſe, & come to nothing. Nay it is moſt true, that the bleſſing of God is ſo great, and ſo certaine vponupon his owne ordinance (that all men might bee moued to ſubmit themſelues vntounto it) as that men conferring about things, whereof they are altogether ignorant (keeping themſelues within the compaſſe of Gods word) ſhall come to that knowledge in them, which not onelyonly none of them had before, but not any one of them could hauehave by himſelfe alone attained vntounto.

For euen as, though there be no fire in the flint ſtones, yet one of them ſtriking vponupon another do bring forth fire betweene them, which commeth not from any one of them, but from both, and both of them ſtriken together: ſo by the conference of many that is found out, (as a totall ſumme in the end) which the ſeuerall monie (as it were) of eueryevery one of them, was in no wiſe able to reach vntounto. Whereunto agreeth that Prouerbe of Salomon: Euen as iron ſharpeneth iron, Pro. 27.17.ſo doth the face of a man ſharpen his friend: That is, euen as the knife that is blunt, being rubbed vponupon the whetſtone (though it be more blunt then it ſelfe) receiueth thereby a ſharpnes, which it had not before: ſo one man by the preſence and conference of another receiueth instruction, & getteth that which he had not before. Which if the children of this world doe finde true, by experience in all worldly matters, that by debating vponupon them, they ſee further into them then at the firſt: why ſhould wee thinke that our conference about heauenly thinges would bee barren, which (beſides the helpes of all naturall guiftes common with other) the Lord hath promiſed to water with the eſpeciall bleſſing of his holy ſpirite, that it might not be vnfruitfull vntounto vsus: which that we might doe to our greateſt aduantage, the Lord would hauehave not onelyonly the people thus to conferre amongſt themſelues, The people ought to conferre with the Miniſter, and he with them, and they one with another. Malac. 2.7.but all of them with the miniſter, and him with them.

And that this was the practiſe of the one and of the other, as it appeareth by ſundry places of the old and new Teſtament, ſo by that which the Prophet Malachie ſpeaketh of both, 2. 7. The Prieſts lips ſhould keepe knowledge, and they ſhould ſeeke the law at his mouth: wherunto agreeth thar of the Prophet Haggai: Aske now of the Prieſts concerning the lawe, Haggai. 2.12.and ſay: 13. If one beare holy fleſh in the skirt of his garment, and with his skirt doe touch the bread, or the pottage, or the wine, or oyle, or any meate, ſhall it be holy? and the Prieſts anſwered and ſayd No. In both which places it is manifeſt, that in thoſe daies it was the mnnner of the people and Prieſts to conferre together about the law of God: vntounto which if all in our time were compelled (as the word of God bindeth them vntounto it) I knowe very well that the conferences of a great many would be as fruitleſſe as might bee: For whereas the people ſhould ſeeke the lawe at their mouthes, you may ſeeke and finde any thing at them, rather then that, and you may conferre with them rather of the plough, and of the flayle, then of the worde of God, ſeeing their hands are more fit to hold either of them, then their lips to keepe the other. Beſide, others in a ſtately pride of themſelues, and a contempt of their brethren will admit no conference with their people at all: whereupon many of Gods people are driuen to omit this part of Gods ſeruice, whether they will or no, to their owne great hinderance.

But to make an end of this matter, we hauehave ſeene that it is the duetie of all men to conferre one with another: and therefore no man can ſay I would faine doe it, but I hauehave none that will conferre with me, for hee may finde our ſome one or other that will ioyne with him in it, and if not in that manner that hee deſireth, yet let him begin, and it may bee that he may prouoke ſome that were vnwilling before; and if not that; if yet he ſhall finde that the very vttering of that (which was taught before) with his mouth vntounto others, ſhall be a ſingular helpe to confirme himſelfe in it: neither let any be ſo vntowarde,Which they may doe though they can ſay but I, or no, or aske a queſtion. as altogether to drawe backe, becauſe they cannot ſpeake ſo fruitfully of the word as they deſire, and it may bee they ſee ſome others before them doe. For if they doe but liſten diligently vntounto that which is ſpoken, in a deſire to learne, and will but giuegive their conſent vntounto it, and ſeeme to like of it, ſaying, I, or no: they ſhall draw on the ſpeaker, and ſo continue that conference which may be profitable to them both, which I knowe by experience the Lord hath ſo bleſſed in ſome, that he hath nowe rewarded their obedience in the kingdome of heauen. And we muſt remember that the Communion of Saints conſiſteth as well in receiuing, as giuing, euen in receiuing good from others, as wel as in doing it vntounto thē: And therefore as wee muſt alwaies carrie about with vsus theſe mindes, that our deſire is to further our ſelues, or others in godlines, ſo we may be aſſured wee hauehave ſpent the time well, when wee hauehave attayned vntounto either of both. For as a Prophet muſt goe in the name of a Prophet, to doe the dutie of a Prophet, Math. 10.41.ſo the people that receiue him in the name of a Prophet: that is, to heare his doctrine, to be made partakers of his prayer and to profit by both, ſhall not loſe their reward.

For this cauſe the Apoſtle writing to the Romaines, ſayth,Rom. 1.11. He was deſirous to come among them for the common good of both, ſaying: For I long to ſee you, that I might beſtowe among you ſome ſpirituall gift to ſtrengthen you: 11. that is, that I might he comforted together with you through our mutuall faith, both yours and mine. Thus wee hauehave ſeene how we ought to meditate, and conferre about the ſcriptures. But wee muſt further know, that though our meditations and conferences muſt alwaies be kept within the compaſſe of the worde, leaſt they bee wandring, and ſo not onelyonly friuolous and vaine, but wicked and vngodly: yet they are not ſo tyed vntounto that, but wee both may and ought fruitfully to meditate vponupon, and ſoberly to conferre about the workes of God, that ſo wee might bee taught not onelyonly by the worde, but alſo by experience: ſeeing that the inuiſible things of God are ſeene by the creation and gouernement of the worlde, Rom. 1.20.being conſidered in his workes.

We ought to meditate vponupon and conferre about the works of God, by which he manifeſteth himſelfe vntounto vsus.Which without the word (I confeſſe) is ſo litle, (becauſe of our blindnes) that it doth but leaue vsus without excuſe, as the Apoſtle ſayth in the ſame verſe, yet being holpen by the benefit of the worde, (as the dim ſight of an olde man is holpen by the benefit of a paire of ſpectacles) we are guided aright, and ſee more cleerely into eueryevery thing thereby, eſpecially when we are gouerned by Gods ſpirite herein. For then we ſhall perceiue the infinite wiſedome of God, his great mercy and power, his iuſtice and trueth, &c. which are ſo plentifully ſpoken of in the ſcripture, not onelyonly by his iudgements vponupon the wicked, and his benefites beſtowed vponupon his children in our owne times, and in the dayes of our forefathers, but alſo in all other the dumme and inſenſible creatures, euen in the day, and in the night, winter and ſummer, heate and cold, &c. whereby hee doth exerciſe his iudgements vponupon the one, or hee brings his bleſſings vponupon the other. Euen as the ſame Apoſtle teſtifieth vntounto the mē of Lyſtra, ſaying, That God which made heauen and earth, the ſea, Acts. 14.15.and all things that in them are, in times paſt ſuffered all the Gentiles to walke in their owne waies, neuertheleſſe hee left not himſelfe without witneſſe in that he did good, and gaue them raine from heauen, and fruitfull ſeaſons, filling their hearts with food and gladnes. For by thoſe thinges, they might hauehave ſeene how he in great wiſedome and mercy gouerneth the world for their good, ſo that thereby they ſhuld hauehave beene made more carefull to ſerue him, which becauſe they did not, they were left without excuſe, and had nothing to ſay for themſelues before Gods iudgement ſeate: for the things ſhould witnes againſt them, and by the teſtimonie of their owne conſcience they ſhould confeſſe, that the Lorde had by all his creatures ſenſibly allured and prouoked them to good.

And if the heathen were iuſtly condemned, becauſe they did not ſo profite by the view of the worlde as they ſhould: how much more ſhall we be without all ſhewe of excuſe, that we doe not labour to behold the inuiſible things of God, in his works, euen his wiſedome, goodnes and truth, and ſo forth: which are ſo apparant in them, and (as it were written in great capitall letters, to bee reade of the whole world) ſeeing vntounto them we hauehave the light of his word adioyned to helpe the blindnes of our eyes in this behalfe.Pſalm. 92. That Pſalme which was ſpecially made to he ſung vponupon the Sabbath daye, (as appeareth by the title of it) doth ſufficiently declare, how we ought then to be occupied in meditating vponupon Gods goodnes, and prayſing him for it, yea how wee ought to conferre and talke of the ſame. And indeed this is the right vſe of the creatures, for which they were firſt made, namely, to ſet foorth the glorie of God, and to ſerue man, that hee thereby might bee made more fit to ſerue God: therefore then doe wee vſe them aright, when they leade vsus vntounto God; then are they abuſed, when wee ſtay in them, and ſo are thereby either turned away from God, or at leaſt wiſe kept from comming vntounto him.

So then, let vsus account this one part of our duetie and ſeruice to Ieſus Chriſt vponupon his holie day, to conſider aduiſedly of his workes, who is now the heire of the whole world, and gouerneth eueryevery thing in it, for the good of his people, that he hath redeemed: ſeeing all power is giuen vntounto him in heauen and in earth, that wee thereby might be more cōfirmed in his fauor, more aſſured of his promiſes, and made more fit to ſerue him: Euen as in the ſcriptures,The ſeruants of God hauehave greatly profited in faith & obedience by the conſideratiō of his creatures. we may ſee many times how the ſpirit of God ſendeth vsus to the creatures, to bee confirmed by them in the things that are ſpoken of God in the word, and the ſeruants of God hauehave by them ſtrengthened their faith in the promiſes, which they had learned out of Gods word before.

The Prophet Eſay, chap. 40. propoūding vntounto the people moſt excellent promiſes, whereof they ſhould bee made partakers in the time of the Goſpell (which hee doth in the former part of the chapter frō the 12. verſe) he beginneth to confirme them in the certaine trueth of the ſame, by the conſideration of Gods omnipotent power, whereby hee made all things at the firſt in ſuch a wonderfull order, that thereby they might bee aſſured, that nothing ſhould bee able to hinder him from bringing that to paſſe, which he haid promiſed to his Church, but that they ſhould looke moſt certainly for it, ſaying: Who hath meaſured the waters in his fiſt? and counted heauen with a ſpan, and comprehended the duſt of the earth in a meaſure, and waighed the mountaines in a waight, and the hils in a ballance?

So likewiſe the Prophet Ieremie in his 33. chapter promiſing miſing vntounto the church deliuerance out of their trouble, doth perſwade them of the infallible truth of Gods word, herein by ſetting before their eyes the immutable courſe of nature, in the continuall interchange of the day and night: Thus ſayth the Lord, Iere. 33.20.if you can breake tny couenant of the day, and my couenant of the night, that there ſhould not be day and night in their ſeaſon, 21. then may my couenant bee broken with Dauid my ſeruant that he ſhould not hauehave a ſonne to raigne vponupon his throne, and with the Leuits and Prieſts my miniſters. 22. As the armie of heauen cannot be numbred, neither the ſand of the ſea meaſured, ſo will I multiplie the ſeede of Dauid my ſeruant, and the Leuits that minister vntounto me.

The Pſalmes moſt of all are full of this matter, and as it is a booke of practiſe eſpecially, ſo it is plentifull in theſe meditations, and the treatiſe would be long, if I ſhould but in order reckon vp the principall places there, tending to this purpoſe: yet the waightines of the matter will not ſuffer me to paſſe ouer them all. It is moſt apparant, how Dauid in the 8. Pſalme ſtirreth vp himſelfe, and all mankinde to praiſe the Lord for his great liberalitie towards them, appearing in this, that as he made him at the firſt Lord and ruler ouer all his creatures in heauen and earth, ſo he hath reſtored him into the ſame dignitie by Chriſt, when he had iuſtly loſt it before, becauſe of his ſinne, when he thus beginneth and endeth the Pſalme: O Lord our gouernour, Pſal. 8.19.how excellent is thy name in all the world? And in another Pſalme the Prophet complaineth of the greatnes of his affliction, and being almoſt diſcouraged, becauſe the Lord deferred his helpe ſo long, that he might not vtterly ſink down, vnderunder the heauie waight of his grieuous tentation,Pſal. 77.10. ſtrengtheneth his faith by remembring Gods former works, that he might hauehave hope of his merciemercy towards himſelfe: I remembred the yeares of the rtght hande of the moſt high. 11. I remembred the workes of the Lord, certainly I remembred thy wonders of old. 12. I did alſo meditate of all thy workes, and did deuiſe of thine acts.

So likewiſe in the 22. Pſalme, the man of God being in ſuch extremitie, that he was almoſt paſt all hope, beginneth with this heauie complaint:Et. 21.1. My God, my God, why haſt thou forſaken me, and art ſo farre from my health, and from the voyce of my roring? But afterwards commeth to this, verſe 4. Our fathers trusted in thee, they trusted, and thou didſt deliuer them. 5. They called vponupon thee and were deliuered, they trusted in thee, and were not confounded. And then he ſayth, verſ. 10. I was caſt vponupon thee, euen from the wombe, thou art my God from my mothers bellie. Where we ſee he getteth hope at the laſt, of being heard, and deliuered, by the conſideration of Gods workes, both generally done to his ſeruants in times paſt, and particularly ſhewed to himſelfe heretofore. And there is great reaſon of this, for the Lord is alwaies like himſelfe, and Ieſus Chriſt is yesterday, and to day, and the ſame for euer: and therefore will doe as he hath done, for there is no reſpect, either of perſons,Pſal. 25.10. or times with him: but all the wayes of God are merciemercy and trueth, not only merciemercy in the beginning, but trueth in the midſt and ending. For this cauſe the ſeruant of God thus praieth in the Pſalme 119.Et. 119.132. Looke vponupon me and be mercifull vntounto me, as thou vſeſt to doe vntounto thoſe that louelove thy name. And verſ. 149. Heare my voyce according to thy louing kindnes, O Lord quicken me according to thy cuſtome. In both which places, we ſee how he prayeth to God that he would ſhewe him that merciemercy, which he was wont to ſhew to him himſelfe & others in the like caſe heretofore, & ſo by the former works of God ſtrengtheneth himſelfe in prayer. Thus wee may eaſilie vnderſtand, what profit we might get by the earneſt meditation and wiſe conference about the works of God, which are done in great wiſedome, thereby to confirme vsus in the trueth of thoſe things, that are written in the word, and to draw vsus to thoſe dueties that are required of vsus in the ſame, and ſo generally to further vsus in all godlineſſe: and therefore a thing not to bee neglected at any time, but moſt of all to bee practiſed vponupon the Lords day, that we might leaue nothing vndone, which might make all Gods worſhip moſt profitable vntounto vsus, and make vsus fitter vntounto all other dueties, which is the end why the Sabbath was ordained.

In the 104. Pſalme, the Prophet ſpeaking of the wonderfull workes of God, and the marueilous gouerning & preſeruing of them, beginneth thus:Et 104.1. My ſoule praiſe thou the Lord: and towards the midſt breaketh forth into this ſpeech: O Lord how manifold are thy workes? verſ. 24.in wiſedome haſt thou made them all. And in the end concludeth with, Glorie be to the Lord for euer. And 33. I will ſing vntounto the Lord all my life, I will praiſe my God while I liue. Hereby declaring what ought to bee wrought in all men, by the reuerent cōſidering of Gods works, and that we ſhould not muſe, or ſpeake of them vnprofitably, but with that glorie vntounto God, and comfort to our ſelues, which he requireth of vsus, and no doubt many of his children doe.

But that I might drawe to an ende, one word of that, which as it is moſt plaine, ſo it is moſt comfortable, Pſal. 147. Sing vntounto the Lord with praiſe, Et. 147.7.ſing vponupon the harpe vntounto our God, which couereth the heauen with clowdes, and prepareth raine for the earth, and maketh the graſſe to grow vponupon the mountaines, which giueth to beasts their food, and to the young rauens that cry. The whole Pſalme is a Pſalm of praiſe vntounto God, for that he watcheth ouer his Church by his eſpeciall prouidence, to doe it good, and declareth the ſame to if, and to none other by his word: And therefore ſayth, that the Lord will helpe it, by his infinit wiſedome, when it is confounded in it ſelfe, and knowes not what to doe, and by his omnipotent power will deliuer it, when it is moſt weake in it ſelfe: which he proueth in theſe verſes that wee hauehave ſeene, by the wiſe and mercifull prouidence of God ouer his creatures, as if hee had ſayd, God dealeth well with the creatures made for men, much more will be doe good to his Church, whereof he hath the greateſt care: He dooth good to the inſenſible creatures, for when the earth is dried vp in the heate of Summer, and gapeth as it were for extreame thirſt, and the toppes of the mountaines are parched, and eueryevery thing ſeemes withered by the rootes, the Lord heareth as it were the cry of the earth, prepareth raine, and watereth the hilles, and ſo changeth their hewe, and maketh them greene and freſh againe: then much more will he renewe the face of his Church, and make it beautifull, though it was deformed, and fullied with extreame miſerie and calamitie before. Nay, the Lord feedeth the beaſts, when they are pinched with hunger, and crye for meate, euen the young rauens that cry in their neſts, and muſt needes famiſh there, if the Lord did not moue the heart of the olde one to finde out meate and bring it to them. If he doe ſo much for them, how much more ſhal his eares bee open to the prayers of men, calling vponupon him in the name of Chriſt Ieſus, according to his promiſe,Ioh. 14.13. that whatſoeuer we aske of him in the name of his ſon, according to his will, he will grant it vntounto vsus.

And this is part of that heauenly ſermon, which our Sauiour Chriſt maketh vntounto the people in the mountaine, as it is recorded by the Euangeliſt S. Matthew, where he dehorteth them from too much carefull ſeeking after the things of this life, by the ſerious meditation vponupon Gods prouidence ouer them, which that he might perſwade them of, he ſheweth it them by experience in thoſe creatures of God, that were common before their eyes:Matth. 6.25. Therefore I ſay vntounto you be not carefull for your life, what ye ſhall eate, or what ye ſhall drinke: nor for your bodie what you ſhall put on: Is not the life more worth thē meate? and the bodie then rayment? 26. Behold the fowles of the heauen, for they ſowe not, neither reape, nor carrie into the barnes, yet your heauenly father feedeth them. Are you not much better then they? 28. And why care ye for rayment? Learne how the lillies of the field doe grow: they labour not, neither ſpinne. 29. Yet I ſay vntounto you, that euen Salomon in all his glorie was not arayed like one of theſe. 30. Wherefore if God ſo clothe the graſſe of the field, which is to day, and to morrowe caſt into the ouen, ſhall he not doe much more vntounto you, O ye of little faith? 31. Therefore take no thought, ſaying, what ſhall wee eate? or what ſhall we drinke? or wherewith ſhall we be clothed. 32. For your heauenly father knoweth that ye hauehave neede of all theſe things. 33. But ſeeke ye firſt the kingdome of God and his righteouſnes, and all theſe things ſhall be ministred vntounto you. In all which words we ſee, how he draweth his exhortation from the creatures, to teach vsus, that we ſhould not bee idle, and vnprofitable beholders of them, but as the Lord doth moſt cleerely manifeſt himſelfe vntounto vsus in them, ſo wee (beſides the preſent vſe of them) ſhall open our eyes to behold, that which the Lord dooth offer vntounto vsus by them. For this cauſe the Lord himſelf, after he had made the whole world in ſixe dayes, and rested the ſeuenth, that by his owne example he might ſtirre vp mankinde, to meditate vponupon that wonderfull great frame, and eueryevery thing in it, that he might giuegive the glorie vntounto God, that was due to him for it, and ſerue him carefully, that had ſo wonderfully prouided eueryevery thing for him.

But I knowe not how it hath come to paſſe, through the great corruption and blindnes that is within vsus, that in theſe things wee doe not ſeeke after God,Act. 17.27. though by them we might hauehave groped after him, and found him. Nay, a great many are like vntounto the oxe and the aſſe, who hauehave the vſe of Gods creatures, and are filled with them, eating and drinking and taking their caſe, yet neuer lift vp their mindes vntounto him, that ſends them to that end, that thereby they might inquire after him, who is the author of them: But contenting themſelues with thar profit and pleaſure they hauehave in them, are ſo drowned and ouerwhelmed therewith, that whereas they ſhould be guides to direct them more ſurely to the Lord, and glaſſes to them to ſee him more cleerely, they thereby are either turned out of the way, and go further from him, or make them vailes before their eyes looking onelyonly vntounto them, and not vntounto the Lord that is in them. For wee ſhall ſee men (that are muſing vponupon their cattell, and vponupon their ground the whole day) to be ſo earthly minded, that they will altogether ſticke faſt in them, and be as it were fettered vntounto them ſo, that they are not able to lift vp their mindes to any heauenly meditation from them, but like beaſts are ſtill groueling vponupon the earth, and hauehave their mindes either wicked and prophane, or vaine and fooliſh. And ſuch ſhall be their communication of them, either finding fault at the workes of the Lord, or ſcoffing at them, or fondly iangling about them, or after a meere worldly manner ſpeaking of them, which plainly ſheweth how barren they are within of any profit they reape by them. And if it be not ſo, what is the meaning of theſe and ſuch like ſpeeches, that are ſo rife in the mouthes of men? Here is a deare yeare, it is an hard winter, this is a ſore froſt, here is a great drought, this raine is like to make a floud, &c. (becauſe I will not ſo much as name the irreligious ſpeeches of the Atheiſts) which when they hauehave vnaduiſedly caſt forth, then they can ſay no more. Whereas they ſhould in theſe things ſee the iudgements of God againſt ſinne, that they might bee drawne to repentance: euen as in the reſt of his dealings, they ſhould behold his mercies, that they might bee encouraged to ſerue him: and ſo ſpeake of them, that they might make theſe things knowne vntounto others.

The meditation of Gods workes, will teach vsus to profit by al things and in all eſtates.Therefore if men will needes ouerlooke their grounds vponupon the Lords daye (as ſometimes they muſt) and bee dealing with their cattell, & talking about them, let their cogitation and ſpeeches tend to this ende, and then in ſo dooing they may ſanctifie a part of the daye, otherwiſe they ſhall be as merely worldly vponupon that daye, as in any other of the ſixe. And in deed if we would thus bend our mindes, and pray to God for his ſpirite, and vſe to doe it, we ſhould neuer want matter of profit to our ſelues and others, in what eſtate and condition ſoeuer wee were, about whatſoeuer wee had to deale either in the day, or in the night; at home, or abroade; alone by our ſelues, or with others: for thus in a meane, eſtate of life, whereas the wicked doe complaine, and are not ſatisfied, but enuie them that are aboue thē, we might behold the goodnes of God towards vsus, prouiding ſo wel for vsus, according to the deſire of the wiſe man.Prou. 30.8. GiueGive me not pouertie or riches, feed me with foode conuenient for mee. 9. Least I bee full and denye thee, and ſay who is the Lord? Or least I bee poore and ſteale, and take the name of my God in vaine. If wee bee vnderunder the croſſe, either pouertie, ſicknes or any other diſtreſſe, whereas the men of this world doe repine and grudge, let vsus vnderſtand the wiſe dealing of our father towards vsus, Who, by this meanes,Rom. 8.29.17. maketh vsus like vntounto the image of his ſonne, that wee ſuffering with him, might alſo be glorified with him. If the Lord hath bleſſed vsus with the aboundance of all things, though the greater ſort be puffed vp thereby, and by abuſing of them doe forget God, let vsus thereby bee humbled, and vſing them well, not hauehave our mindes ſet too much vponupon them, and know whiles we are here in the body, we are abſent from the Lorde, and that this is but an earthly tabernacle which must be deſtroyed, looking for an houſe not made with hands, eternall in the heauens. If then there bee ſo many good things here below, what is the happines prepared aboue? If ſo great contentation vponupon earth: what is the fulnes of ioye in heauen?

And not onelyonly thus, but whither ſoeuer we doe turne our eyes, we ſhal hauehave matter not onelie to keepe vsus from idlenes, but to prouoke vsus to all profitablenes. For when the ſunne ariſeth, how might it tell vsus of the comforte of the ſunne of righteouſnes ariſing in our hearts? How might the ſpring of the yeare, put vsus in minde of our regeneration, and new birth? What would the darkenes of the night teach vsus, but the horror and feare of ignorance, where there is not Gods worde? Would not our meate leade vsus to the ſpirituall foode of our ſoules? And our apparell to the righteouſnes of Chriſt Ieſus, that being clothed therewith, wee might bee comely before God and men, and not aſhamed. And to be ſhort, if we were not beaſtes and no men, might not our ſleepe forewarne vsus of death, our bedde of the graue, our riſing againe in the morning of the day of our reſurrection? Thus al the creatures ſhould lift vsus vp to the creator, and thus to be occupyed about them, are the very works of the Sabbath indeede. Thus if we did ſee or heare any of the iudgements of God vponupon our ſelues or others, wee ſhould thinke and ſpeake of them with humilitie and feare: of any of his benefites, with great ioy and comfort, whereas now men for the moſt part doe neither the one, nor the other.

And though I know very wel that the proper place to ſpeak of theſe things is in the third cōmandement, where the Lord willeth vsus in al our thoughtes, wordes & deeds to ſeeke and ſet forth his glorie, and therefore ſo alwaies to deale with his creatures, that his moſt glorious name might appeare thereby; For he is the creator of all things, and this is his name: yet to doe them vponupon the Sabbath is the very worke of that day, in which we ſhould vſe all the meanes that might make the publike miniſtery moſt profitable vntounto vsus, and either drawe vsus nearer vntounto God, or make vsus more fitte to doe dueties to our brethren. Therefore let vsus ſet our hand to this trueth, & confeſſing that it is our bounden dutie to ſerue God in this right vſe of his creatures, and workes, let vsus be ſorrowfull that wee hauehave ouerſlipped this duetie ſo careleſly heretofore, and let vsus bee aſſured that it hath bereaued vsus of much godlines, that otherwiſe might hauehave been in vsus, and made vsus ſo much the leſſe profitable vntounto others: and therefore in the feare of God, and in the care of our own Saluation let vsus purpoſe, & performe this duetie moſt carefully hereafter, that the bleſſing of God might be more vponupon vsus, and we hauehave the teſtimonie of a good conſcience, & of Gods creatures witneſſing for vsus, and not againſt vsus.

And let vsus be ſo much the more carefull of it in good earneſt,But all ſortes doe greatlie fayle in it. by how much we knowe too well that the common practiſe of moſt men is ſo farre from it: In ſo much that euen they of the vniuerſitie that make it their profeſſion to ſearch out the nature of Gods workes, and to ſee furtheſt into them, and therefore muſt needs hauehave many and deepe meditations, beſides often and long diſputations about them, doe not ſo much as propounde this vntounto themſelues, and therefore no maruell, if they neuer attaine vntounto it, namelie to beholde in them the inuiſible things of God & Gods wonderfull work in them, thereby either to be confirmed in any part of his word, or ſtirred vp to any duetie vntounto God or men: but they hauehave in ſtead of theſe, many both vaine and too curious, and alſo falſe and vntrue diſcourſes about theſe with themſelues and others, euen vponupon the Sabbath. And I am ſure that in the countrey men are not free from this ſinne: for it falleth out in them, euen of the better ſorte, either of ignorance or negligence, that when they hauehave ſanctified the Sabbath in ſome other part of Gods worſhip, this hath not been ſo much as once thought of. Nay euen then when they endeuoured themſelues to meditate & conferre about Gods worde (which is the chiefe) they hauehave not done the like about his workes, and ſo hauehave loſt ſome further commoditie of the worde that they might hauehave reaped, when thus they might hauehave been taught (as it were) by a double ſchoolemaſter: eſpecially when the Lord puniſheth vsus for neglecting ſome parte of his ſeruice, and we doe not vſe al the meanes that God hath appoynted to ſerue his prouidence by.

Therefore let vsus remember among all other things, that wee hauehave heard of before, to make this one parte of our priuat ſeruice of God vponupon his holy day, and ſo I ſhal grow to an end. For as it hath been declared before, that wee muſt reſt in our mindes from the ſtudie and care of worldly things, ſo the end of it is, that they might be meditating, and occupied about Gods ſeruice, as M. Caluine ſetteth it out at large.Caluin vponupon Deut. 5 ſer 3…. Let vsus know (ſaith he) that it is not ſufficient, that we come to the Sermon on the Sunday to receiue ſome good doctrine, and to call vponupon the name of God, but we must digest thoſe things, and that by this meanes we be ſo formed and faſhioned to the thing, that all the rest of the weeke cost vsus nothing to aspyre to our good, and that wee neede but call to our minde, that which we ſhall hauehave learned before, at good leaſure, when our mindes were (as it were) vnwrapped from al thoſe things which hinder vsus to recount the worde, and workes of God. And a little before: Although God nouriſh vsus eueryevery day, yet notwithstanding we meditate not ſufficiently on his goodnes, to magnifie him for it: True it is that this ſhould be but a poore thing, if we ſhould conſider of the benefites of God, but on the Sundaye; but on the other dayes, becauſe we are occupied ouermuch about our worldly affayres, we are not ſo giuen to God, as on that day, which is altogether dedicated vntounto this. The Sunday therefore ought to ſerue vsus, for a tower to mounte on high to view the workes of God from a farre, when we are neither hindered nor occupyed with any thing, but that we may applie all our ſenſes and our whole vnderſtanding to reknowledge the gracious giftes and benefits, which he hath bestowed on vsus: And when we ſhall hauehave practiſed this on the Sunday, namely ſhall hauehave deepely conſidered of the workes of God, it is certaine that all the rest of our time ſhould bee giuen hereunto, and that this meditation ſhall ſo faſhion and poliſh vsus, that all the rest of the weeke, we ſhall be ledde to thanke our God, when ſo before hand wee ſhall hauehave premeditated on his workes to make our profite therein.

But I cannot forget, and paſſe ouer with ſilence that part of Gods ſeruice, which though it be moſt excellent in it owne nature, acceptable vntounto God,There ought to be ſinging of Pſalmes in the Church, and in mens houſes. and comfortable to our ſelues, yet it is finally regarded eueryevery where, and that is the ſinging of the Pſalmes. Of which I rather ſpeake in this place then in the former, becauſe though I know there ought to be ſinging in the Church, and that it is one piece of Gods publike worſhip, and the diſcipline of our Church is ſuch (through Gods mercy) that the Pſalmes are ſung in many places, after a plaine, diſtinct, and profitable manner, and may be eueryevery where if men will, yet men content themſelues with that, and are not mindfull to ſing at home by themſelues alone, or with the reſt of their houſhoulde: but contenting themſelues that this is receiued in the Church, hauehave no care to bring it into their houſes; but as though to ſing Pſalmes were proper vntounto the Church, doe neglecte this duetie eueryevery where elſe. Therefore wee ſhall ſee howe this exerciſe is commended vntounto vsus in the ſcripture, as well as any other, that we hauehave heard of before.

And if we looke into the booke of Pſalmes, we ſhall finde not onelyonly a great many which doe generally concerne the eſtate of the whole Church, and therefore are moſt fit to bee ſung in the common aſſemblies: but alſo a great number which doe moſt fitly agree with the priuate condition of the ſeuerall members of the Church,To this end is there ſuch varietie of Pſalmes agreeing with all times, and all mens eſtates. and that in many things, ſo that there is no man which can be at any time in ſuch a caſe, but hee ſhall ſee it moſt liuely ſet foorth in ſome one Pſalme or other, euen as though it were made for him to ſing at that very time, which it may be, agrees not ſo well with others, no nor with himſelfe at any other time; which no doubt are left vntounto vsus by the ſpirite of God, that wee might ſing to him as well priuately as publikely. For this cauſe alſo there is ſuch great varietie of Pſalmes, in ſuch diuers arguments, that whether we will giuegive thanks for ſome great deliuerance, or for the forgiuenes of our ſinnes, or for the reſtoring of vsus to health, or for the graces of Gods ſpirite receiued, for the hope of our reſurrection vntounto immortall life, for the bleſſing of God vponupon our wiues, children, goods, &c. We may find ſome ſong to ſing: that ſo all excuſe might iuſtly be taken away from them, that hauehave no care of this holy duetie. And if men will graunt that ſuch Pſalmes as doe touch the condition of the Church, generally are left in writing, that they might bee ſung in the Church openly, howe can they deny, but the like reaſon bindeth men priuately to ſing thoſe Pſalmes which do concerne mens priuate eſtate at ſeuerall times, vnleſſe they will ſay that they onelyonly are vnprofitable or ſuperfluous, and commended to the poſteritie without cauſe? which once to imagine is ſo great a ſinne as it is, not onelyonly becauſe of the contempt vntounto Gods word, which it carrieth with it; but alſo becauſe it is ſo contrary vntounto the iudgement of the Church eueryevery where, which doth acknowledge the vnſpeakable mercy of God vntounto it ſelfe, as in all the other ſcripture which he hath left vntounto it, ſo eſpecially in the booke of the Pſalmes, and in eueryevery parte of it: and it doth confeſſe with all thankfulneſſe, that there is not one Pſalme, the inſtruction and comforts of which it could well want: nay it doth confeſſe, that the Lord as hee doth continually giuegive them many cauſes to prayſe him priuately, ſo hee hath left them ſundry formes to doe it.

And if the priuate ſinging of Pſalmes were not ſo neceſſary a dutie of Chriſtians as it is, to what end ſerueth that earneſt exhortation of the Apoſtle to the Coloſſians? Let the worde of Chriſt dwell in you plenteouſly in all wiſedome, Coloſ. 3.16.teaching and admoniſhing one another in Pſalmes, and hymnes, and ſpirituall ſonges, ſinging with a grace in your hearts to the Lord. Where he teacheth the whole Church howe they ſhould behaue themſelues in their priuate meetings,What eſtate and condition of ours is moſt fit for the ſinging of Pſalmes. that they ſhould not bee prophane after the manner of this worlde, but tending to the edifiyng one of another, in ſo much that their very mirth ſhould bee profitable to themſelues and others. And whereas the wicked cannot be merry, vnleſſe they fall into beaſtlines, and all kinde of wickednes, at leaſt wiſe fooliſhnes and ieſting, hee telleth them that they muſt reioyce in the Lord, and be merry and glad in him: and therefore, wheras the vngodly hauehave a number of vaine, friuolous, and lewd ſongs, they ſhould ſing ſpirituall ſongs, whereof there are ſo many kinds, as appeareth by the diuers words hee vſeth in this place. Whereunto agreeth that which hee write…h vntounto the Epheſians: Bee not drunke with wine, Ephe. 5.18.wherein is exceſſe, but bee filled with the ſpirite: 19. Speaking vntounto your ſelues, in Pſalmes, and hymnes, and ſpirituall ſongs, ſinging and making melody to the Lorde in your hearts: 20. Giuing thanks alwaies for all things vntounto God, euen the Father, in the name of our Lorde Ieſus Chriſt. Where in like manner hee ſheweth them howe they ſhould behaue themſelues in the aboundance of al Gods bleſſings, that whereas the wicked are ready to abuſe them, and by ouercharging themſelues with them, doe fall into an immoderate profuſion and laughter, they ſhould in the middes of theſe thinges (being guided by Gods ſpirite) burſt forth into the prayſes of God through Ieſus Chriſt, and teſtifie their holy mirth, not of the fleſh, but of the ſpirite, by ſinging Pſalmes, whereof there are ſo many ſundry kinds, that for eueryevery time wee ſhall bee fitted with ſome one or other.

Let vsus not therefore deny ſo manifeſt a trueth, but acknowledge as the word doth teach vsus, that the Lorde requireth of vsus in our priuate meetings vponupon the Lordes day, and when we are alone by our ſelues, to ſing Pſalmes, as well as in the Church. And though I doe not binde men vntounto this, (for bee it farre from me that I ſhould lay any heauier burden vponupon any, then the worde of God it ſelf doth) bind them I ſay vntounto this; that in all their mirth they ſhould ſing Pſalmes, as it might ſeeme the places alledged doe import. Yet this the Lorde requireth of vsus, that in all our lawfull pleaſures we ſhould looke vp vntounto him, and ſo reioyce in them, that wee eſpecially reioyce in him, and ſo from them to be led to him, and by them to be made fitter to ſerue him: And whereas it falleth out thus with the wicked, that all pleaſures draw them away from God, take away from them the remembrance of him, and driue them into ſinne, we contrariwiſe ſhould by all of them, come neerer vntounto God, ſet him before our eyes, and make our ſelues fitter to ſerue him & praiſe him. For as that is a godly ſorrow that driueth vsus to prayer, a bleſſed heauineſſe, that maketh vsus ſeeke vntounto the Lord, ſo that is a godly mirth that endeth with ſinging with Pſalmes, and an heauenly ioy, that at leaſt wiſe maketh vsus more fit to ſerue God. And otherwiſe as we may ſuſpect our ſorow to be but worldly, ſo our ioy to bee but fleſhly, and carnall.

And this is that whereunto the Apoſtle Saint Iames hath reſpect, ſaying, Is any amōg you afflicted? let him pray: Is any merry? Iam. 5.13.let him ſing. Where he telleth the diſperſed Iewes how they ſhould behaue themſelues priuately in all eſtates: namely, that though the vngodly in their affliction doe murmure impatiently, and breake out into blaſphemous othes, they ſhould not onelyonly abſtaine from thoſe things, but in all humilitie ſhould go to prayer, that they might obtaine mercy at Gods hande, and then being deliuered of him, that they ſhould auoyd the prophane careleſſenes of the wicked, and ſtirre vp themſelues to ſing prayſes vntounto God, and ſo both commendeth this duetie vntounto vsus, and ſheweth whereunto all our mirth ſhould leade vsus. In which place though he doth not tye the ſinging of the Pſalmes to the time of proſperity, (for there are ſongs of mourning) no more then he doth prayer vntounto the time of affliction,2. Chro. 35.25. yet he ſheweth which are the fitteſt times for both: and beſides that, as no man can truely pray without the feeling of his wants, ſo no man can ſing from his heart, vnleſſe hee hauehave ſome perſwaſion of Gods fauour, and ſo as affliction driueth him to pray, ſo mirth mooueth him to ſing. Therefore when the Lorde dealeth ſo fatherly with his children, that hee tempereth their afflictions with the ioy of the ſpirit, then he giueth vntounto thē iuſt occaſion both to pray & ſing vntounto him. Thus we reade that Paul and Sylas being in priſon ioyned them together,Acts 15.25. At midnight Paul and Sylas prayed and ſang a Pſalme vntounto God. Being firſt of all beaten very ſore, and then caſt into a dungeon with their feete in the ſtocks, it was then time to pray: but conſidering the goodnes of their cauſe, for which they ſuffered all theſe things, and finding the Lord preſent with them, by his fauour aſſuring them of his defence, there was iuſt cauſe of ioy, and in ioy to ſing as they did.

So then, ſeeing to ſing Pſalmes is a part of Gods ſeruice, (as we hauehave ſeene it in ſo many places of the word commended vntounto vsus) it muſt needes be put in practiſe vponupon that day which is dedicated to his ſeruice: and eſpecially when we conſider that the fitteſt time for it, is the time of ioy, and there is no ioy comparable to that which we hauehave in Chriſt Ieſus: and we neuer inioy that ſo fully, as by the meanes whereby he conueyeth it vntounto vsus, and we neuer hauehave all the meanes ſo plentifully, and ſo continually, as vponupon the Sabbath. Therefore as the Lord then offereth himſelf wholly vntounto vsus, and his ſonne Chriſt Ieſus to be made ours, with all his merits in the worde, the Sacraments and prayer, and ſo thereby doth fill our hearts with the ioye of the holy Ghoſt, euen that ioy that is vnſpeakable and moſt glorious, ſo then eſpecially we ought to ſing for ioye of the Lord, if euer wee will doe it: And not onelyonly in the Church, (which we ought to doe eſpecially, where the greateſt ioy is beſtowed vponupon vsus) but alſo becauſe by the forenamed priuate exerciſes, this ioye is renued, and ſometimes increaſed; wee muſt priuately renue our thankſgiuing,Singing of Pſalmes teſtifieth and increaſeth ſpirituall ſongs. and ſing vntounto God againe, eſpecially when wee hauehave ſeene that theſe places of ſcripture doe commend vntounto vsus the priuat exerciſe of ſinging Pſalmes.

And that we might doe it the more cheerefully, let vsus knowe for a ſuretie, that though wee cannot ſing at all, where there is no whit of ioy, ſo let this ioy bee neuer ſo little, by ſinging we ſhal increaſe it For euen as al knowledge is increaſed eſpecially by hearing, reading, and conferring about the ſcripture, ſo all affections are moſt of all ſtirred vp, by meditation, prayer and ſinging of Pſalmes. And becauſe vponupon the Lords day we muſt labour to build vp our ſelues in both, wee muſt neglect no meanes whereby we might attaine vntounto our full growth in either: Therefore euen then are wee iuſtly puniſhed with deadnes and dulnes vponupon the Sabbath, becauſe we neglect al thoſe meanes, or els doe not ioyne them together. So then we hauehave great cauſe to be ſorrie, that wee hauehave ſo many times neglected this ſeruice of God vponupon the Sabbath day: and though wee had not ſpent away the time in a prophane mirth (as many times wee hauehave done) yet there is great cauſe of humiliation for not ſtirring vp our ſelues (by ſinging Pſalmes) vntounto that ſpirituall mirth, whereby we might hauehave been more cheerefully occupied in Gods ſeruice, and comfortably to our owne ſoules. And let vsus not hereafter continue to prouoke the Lord, and bereaue our ſelues of much comfort by neglecting to ſing.

But when I ſo earneſtly requeſt this vponupon the Sabbath, my meaning is not to exclude it from other dayes, no more then priuat prayer, reading, &c. and the former places of ſcripture hauehave proued the contrarie, but my purpoſe is to ſhew, that if at any other time it is to bee practiſed, then eſpecially vponupon the Lords day. And truelie I am ſo much the longer in this thing, & would faine be as importunate in it, as I might, becauſe, as I knowe it to bee a thing of great moment,The ſinging of Pſalmes is greatly decaied in all places, and amongſt al ſorts of men. ſo I hauehave obſerued it to be greatly neglected in our time, aboue that which had wont to bee at the firſt reſtoring of the Goſpell, and is like to bee leſſe regarded in time to come. For beſides that there bee too many which are of great yeares, that neuer ſung Pſalme in their liues, neither can do, nor hauehave any care to learne, though they can ſing ſome other vain ſongs very perfectly; and though they cannot reade themſelues, nor any of theirs, yet will hauehave many Ballades ſet vp in their houſes, that ſo they might learne them, as they ſhall hauehave occaſion: but as for the booke of Pſalmes, it commeth not once into their thought to make prouiſion for it. Beſides theſe men, I ſay, of whom it is a lamentable thing to thinke, we may finde that the neglect of this duetie, hath ouer ſpread it ſelfe farre and neere: for euen amongſt them, which are giuen moſt to ſing, this is the leaſt thing that they doe: and indeed many of the common Singing men are ſo vngodly, that it were better for them to hauehave their mouthes ſtopped, then once to open them to pollute ſuch holy and ſacred ſongs. And as for others, though they hauehave al varietie of Muſick both vponupon Inſtruments and with the voyce, and that eueryevery day, yet many of them very ſeldome, or ſcarſely once a yeare doe heare a Pſalme, ſauing in the Church.

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