Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 1 · Decade 2 · Sermon 4
Of the fourth precept of the firſt table, that is, of the order and keeping of the Sabboth day.
¶ The fourth Sermon.
THE fourth Commaundement of the The 4. precept.firſt table, is worde for word as followeth. Remember that thou kepe holy the Sabboth day. Sixe dayes thou ſhalt labour and do al thy workes, but on the ſeuenth day is the Sabboth of the Lorde thy God, in which thou ſhalt not do any manner of work, neither thou, nor thy ſonne, nor thy daughter, nor thy man ſeruant, nor thy maide ſeruant, nor thy cattell, nor thy ſtraunger whiche is within thy gates. Bycauſe in ſixe dayes the Lorde made heauen, and earth, the ſea and all that is therin, and reſted the ſeuenth day, Therefore the Lorde bleſſed the Sabboth daye, and hallowed it.
The order which the Lorde vſeth The order of the Lord his commaundements.in giuing theſe commaundements, is naturall and very excellent. In the firſt precept, the Lorde did teache vsus faith and louelove to God ward. In the ſecond, he remoued from vsus Idoles, and all forreine kinde of worſhip. In the third, he beganne to inſtruct vsus in the true and lawfull worſhip of GOD: which worſhip ſtandeth in the ſanctifying of his holy name, for vsus to call thereon, and holily and fréely to praiſe it, and to thinke and ſpeake of it as religiouſly as he ſhall giuegive vsus grace.
The fourth Commaundement teacheth vsus alſo the worſhip due to God, and the hallowing of his holy name, but yet it bendeth ſomewhat to the outward honour, although neuertheleſſe, it frameth to the inward religion. For the Sabboth doth belong both to the inward and outward ſeruice of God. Let vsus ſée therefore what we The Sabboth.hauehave to thinke, that the Sabboth is, how farre foorth the vſe therof extendeth, and after what ſort we hauehave to worſhip our God, in obſeruing the ſabboth. Sabboth doth ſignifie reſt and ceaſſing from ſeruile worke. And this here I thinke worthy to be noted, that the Lord ſaith not ſimply, Sanctifie the Sabboth, but, Remember that thou kéepe holy the Sabboth daye: meaning thereby, that the Sabboth was of olde ordeined, and giuen firſt of all, to the auncient fathers, and thē againe renued by the Lorde, and beaten into the memorie of the people of Iſraell. But the ſumme of the whole Commaundement is, Kéepe holy the Sabboth day. This ſumme dothe the Lorde by and by more largely amplifie, by reckoning vp the the very dayes, and particular rehearſing of the whole houſhold, to whome the kéeping of the Sabboth is giuen in charge.
The Sabboth it ſelfe hath ſundry ſignifications. For firſt of all the ſcripture The Sabboth is ſpirituall.maketh mention of a certaine ſpirituall and continuall Sabboth. In this Sabboth we reſt from ſeruile worke, in abſteining from ſinne, and doing our beſt, not to hauehave our owne will found in our ſelues, or to worke our owne workes, but in ceaſſing frō theſe, to ſuffer God to work in vsus, and wholy to ſubmit our bodyes to the gouernment of his good ſpirit. After this Sabboth foloweth that eternall Sabboth and euerlaſting reſt, of which Eſaie in his. 58. and. 66. Chapters, ſpeaketh very much, and Paul alſo in the fourth to the Hebrues. But God is truely worſhipped, when we ceaſſing from euill, and obeying Gods holy ſpirit, do exerciſe our ſelues in the ſtudie of good works. At this time I hauehave no leaſure, neyther do I thinke yt it is greatly profitable for me to reaſon as largely, or as exquiſitely as I coulde, of the allegoricall Sabboth, or ſpirituall reſt. Let vsus rather (my brethren) in theſe our mortall bodies, do our indeuour with an vnwearied good wil of holineſſe, to ſanctifie the Sabboth, that pleaſeth the Lord ſo well.
Secondarily, the Sabboth is the The Sab…oth is the …utward …ſtituti…n of re…gion.outwarde inſtitution of our religion. For it pleaſed the Lorde in this commandement, to teache vsus an outward religion and kinde of worſhip, wherein he would hauehave vsus all to be exerciſed. Nowe for bycauſe the worſhipping of God cā not be without a time: Therefore hath the Lord appointed a certaine time wherein we ſhoulde abſteine from outwarde or bodilye works, but ſo yet that we ſhould hauehave leaſure to attēd vpō our ſpiritual buſineſſe. For, for that cauſe is the outward reſt commaunded, that the ſpirituall worke ſhould not be hindered by the bodily buſineſſe. Moreouer, that ſpirituall labour among our fathers, was chiefly ſpent about foure things, to wit, about publique reading and expounding of the ſcriptures, and ſo conſequently, about the hearing of the ſame, about publique prayers and common petitions, about ſacrifices, or the adminiſtration of the ſacraments, and laſtly, about the gathering of eueryevery mans beneuolence. In theſe conſiſted the outward religion of the Sabboth. For the people kept holie day, and met together in holy aſſemblies: where the Prophetes read to thē the word of the Lord, expounding it, and inſtructing the hearers in the true religion. Then did the faythfull iointly make their common prayers, and ſupplications, for all things neceſſarie for their behoofe. They prayſed the name of the Lord, and gaue him thankes for all his good benefites beſtowed vponupon them. Furthermore, they did offer ſacrifices as the Lorde commaunded them, celebrating the myſteries and ſacraments of Chriſte their redéemer, and keping their faith exerciſed and in vre, they were ioyned in one with theſe ſacraments, and alſo warned of their duetie, which is to offer them ſelues a liuely ſacrifice to the Lord their God. Laſtly, they did in the congregation liberally beſtow the giftes of their good will, to the vſe of the Church. They gathered euerie mans beneuolence, therewith to ſupply the Churches neceſſitie, to mainteine the miniſters, and to relieue the poore and néedie. Theſe were the holy workes of God, which while they (hauing their hartes inſtructed in fayth and louelove) did fulfill, they did therein rightly ſanctifie the Sabboth, and the name of the Lord: that is, they did on the ſabboth thoſe kinde works, which do both ſanctifie the name of God, become his worſhippers, and alſo are the workes in déede that are holy and pleaſing in the ſight of God. If any man require a ſubſtanciall and euident example of the Sabboth or holy daye, thus holily celebrated, he ſhall finde it in the eight Chapter of the booke of Nehemias. For there the Prieſtes do reade and expounde the worde of God, they praiſe the name of the lord, they pray with the people, they offer ſacrifice, they ſhew their liberalitie, and doe in all points behaue them ſelues holily and deuoutly as they ſhould.
Now leaſt any peraduenture might make this obiection and ſay, Eaſe brée …ere is … to abou… in.deth vice. Or elſe, I muſt labour with my handes to get my liuing, leaſt I dy with hunger, and my familie periſhe: he aunſwereth, The Lorde alloweth thée time ſufficient for thy labour, for thée to worke in to get a liuing for thy ſelfe and thy houſhold. For ſixe dayes thou maiſt worke, but the ſeuenth day doth the Lord chalenge and require to be cōſecrated to him and his holy reſt. EueryEvery wéeke hath ſeuen dayes: But of thoſe ſeuen the Lord requireth but one for him ſelf: Who then can rightly complain, I beſéech you, or ſay, that he hath iniurie done vntounto him? More time is allowed to work in, thē to kéep holy the Sabboth. And he that requireth to hauehave this ſabboth kept, is God ye maker, ye father & Lord of al mākind Furthermore, the Lord doth preciſely cōmand and giuegive a charge to plant, …he maiſ… of the … muſt teach … his fa…lie the … the Sab…th day.and bring in this holy reſt, this diſcipline and outward worſhip, into the whole familie of eueryevery ſeuerall houſe. Whereby we gather, what the dutie of a good houſholder is, to wit, to hauehave a care to ſée all his familie kéepe holy the ſabboth day, that is, to doe on the ſabboth day thoſe good workes, which I hauehave before rehearſed. And for bycauſe the Lord doth know that mans naturall diſpoſition is, where it hath the maiſtrie, there for the moſt parte to rule and reigne ouer haufily and too too Prince like: therfore, leaſt peraduenture the fathers or maiſters ſhuld deale too hardly or rigorouſly with their houſholds, or hinder them in obſeruing of the ſabboth, he doth in expreſſe words & exquiſite ſteps of enumeration, commaund them to allowe their familie, and eueryevery one in their familie a reſting time, to accompliſh his holy ſeruice. He doth not exempt or except ſo much as the ſtraunger. He will not ſuffer nor allow among them the exāple of ſuch dulheads as ſay: Let faith and religion be free to all, let no man be compelled to any religiō. For he commandeth to binde the ſtranger within the gates of Gods people, that is, the ſtranger that dwelleth in their iuriſdiction, to the holy obſeruing of the ſabboth day. Now this eaſe or reſt Eaſe, or reſt.is not commanded in reſpect of it ſelf, (for Idleneſſe always hath ben found fault withal) but it is ordeined for the aforeſayd eſpeciall cauſes. Gods pleaſure is, that there ſhoulde be a place and time reſerued for religion: which time & place are not opē to them that are buſie about bodily and out warde workes. He is not conuerſant in the congregation, he heareth not the word of God, he prayeth not with the churche, neyther is he partaker of the Sacraments, which at his maiſters commaundement taketh a iourney, or in the market ſelleth his wares, or in the barne doth threſhe or winnowe his corne, or in ye field doth hedge or ditch, or doth ſtand at home beating the anuile, or elſe ſitteth ſtill ſowinge ſhooes or hoſen. Faith therefore and religion bid thee to giuegive reſt to thy ſeruauntes and familie, yea, they commaund thée to egge and compell them, if they be ſlow to the holy and profitable worke of the Lorde. Moreouer, the Lordes mynd is, that they which labour ſhuld alſo refreſh and recreate them ſelues.
For things that lacke a reſting time, can neuer long indure.
Wherfore the bountiful Lord, whoſe mynde is to preſerue his creatures, doth teache a way to kéepe them, and doth diligently prouide, that his creatures be not too much afflicted, by the hard handling or couetouſnes of their owners. Moſes in Deuterenomie addeth the pitifull affection of mercye, ſayinge: Remember that once thou thee ſelfe waſt a ſeruaunt in the land of Egypt. Charitie therfore and ciuil humanitie do craue a meaſure to be kept, ſo that we doe not with endleſſe labours, ouerlade & wearie our houſhold ſeruants. Moreouer, it is manifeſt, that the goodman of the houſe by planting godlineſſe in his familie, doth not a little aduaunce and ſet forward his priuate profit, and owne commoditie. For wicked ſeruants are for the moſt part pickers, & deceitful, wheras on the other ſide ye godly, are faithfull, whome in his abſence he may truſt to gouerne his houſe. In the reckoning vp of ye houſhold alſo is mention made of beaſtes and cattell, which is done, not ſo muche bicauſe their owner is a man, & ought therefore to vſe them remiſſely & moderately, as for bicauſe beaſies can not be laboured, wtout the working hand of men to guide them. So then men are drawn from the ſolemniſing of ye ſabboth day by helping their cattel: wherfore to ye intent that they ſhoulde not be drawne aſide, we are here preciſely commaunded to allow our cattell that reſting time.
Laſt of all, yt Lord doth adde his own The Lo… did ke…p the Sabboth day.exāple, wherby he teacheth vsus to kepe holy the ſabboth day. Bicauſe (ſaith he) in ſixe dayes the Lorde made heauen and earth, the ſea, and all that in them is, and reſted the ſeuenth day. Therefore the Lord bleſſed the ſeuenth day and hallowed it. The Lorde our God wrought ſixe dayes, in creating heauē and earth, the ſea, & al that in them is, & the ſeuenth day he reſted, & ordeined that to be an appointed time for vsus to reſt in. On the ſeuenth day, we muſt thinke of the workes that God did in the ſixe days, the children of God muſt cal to remēbrance what & howe great benefites they hauehave receiued yt whole wéeke, for whiche they muſt thanke God, for which they muſt praiſe God, & by which they muſt learn God. We muſt then dedicate to him our whole body & ſoul, we muſt cōſecrate to him all our words & our déeds. As that day ye Lorde did reſt from creating, but he ceaſied not ſtil to preſerue: ſo we vpō that day muſt reſt frō handie & bodily works, but we muſt not ceaſſe from yt works of well doing & worſhipping of god. Furthermore, yt heauēly reſt was no preiudice at al to ye things created: neither ſhal yt holy day or ſabboth ſpēt in gods ſeruice be any let or hinderāce to our affaires or buſines. For ye Lord The Lord bleſſed the Sabboth day.bleſſed the ſabboth day, & therfore ſhal he bleſſe thée, & thy houſe, al thy affairs & buſineſſe, if he ſhall ſée thée to hauehave a care to ſanctifie his ſabboth, yt is, to do thoſe works which he hath cōmaūded to be don on ye ſabboth day. They therfore do erre frō ye truth, as far as heauen is wide, whoſoeuer do deſpiſe the religion & holy reſt of the ſabboth day, calling it an idle caſe, & doe labour on the ſabboth day, as they doe on working dayes, vnderunder the pretence of care for their familie and neceſſities ſake.
For all theſe thinges muſte we ….apply to our ſelues, and our churches. It is moſt ſure, that to Chriſtians the ſpirituall ſabboth is giuen in charge, eſpecially and aboue all things. Neyther is it to be doubted, but that the good Lordes will is, that euen in our Churches at this day, as well as of the Iewes of olde, there ſhoulde be kept and appointed order in al things but eſpecially in the exerciſing of outward religion. We knowe that the ſabboth is ceremoniall, ſo farre foorth as it is ioyned to ſacrifices and other Iewiſh ceremonies, and ſo farre forth as it is tyed to a certaine time: but in reſpect that on the ſabboth day, religion and true godlineſſe are exerciſed and publiſhed, that a iuſt and ſéemely order is kept in the Church, and that the louelove of our neighbour is thereby preſerued, therein I ſay it is perpetuall and not ceremoniall. Euen at this daye verily we muſt eaſe and beare with our familie, and euen at this day we muſt inſtruct our familie, in the true religion and feare of God. Chriſt our Lord did no where ſcatter abroad the holy congregations, but did as much as he could, gather them together. Nowe, as there ought to be an appointed place, ſo likewiſe muſte there be a preſcribed time for the outward exerciſe of religion, and ſo conſequently an holye reſt. They of The Sun…y.the primitiue Churche therefore did chaunge the Sabboth day, leaſt peraduenture, they ſhould hauehave ſéemed to hauehave imitated the Iewes, and ſtill to hauehave reteined their order and ceremonies: and made their aſſemblies and holy reſtings to be on the firſt day of Sabbothes, whiche Iohn calleth Sunday, or the Lords day, bycauſe of the Lords glorious reſurrection vponupon that day. And although we doe not in any parte of the Apoſtles writings, find any mention made that this ſunday, was commaunded vsus to be kept holy, yet for bycauſe in this fourth precept of the firſt table, we are commaunded to hauehave a care of religion, and the exerciſing of outward godlyneſſe, it would be againſt al godlineſſe and Chriſtian charitie, if we ſhoulde denie to ſanctifie the Sunday: eſpecially, ſince the outward worſhip of god can not conſiſt without an appointed time and ſpace of holy reſt. I ſuppoſe alſo, that we ought to thinke the ſame of thoſe fewe feaſtes and holy dayes, which we kéepe holy to Chriſte our Lord, in memorie of his Natiuitie or Chriſt… day, New-yeares … Good Friday, Eaſt… day, Aſ… ſion day, … day.Incarnation, of his Circumciſion, of his Paſſion, of the Reſurrection and Aſcenſion of Ieſus Chriſte our Lorde into heauen, and of his ſending of the holy Ghoſt vponupon his Diſciples. For Chriſtian libertie is not a licentious power, and diſſoluing of godly Eccleſiaſticall ordinances, which aduaunce and ſet forward the glory of God and louelove of our neighbor. But for bicauſe the Lorde will hauehave holy dayes to be ſolemnized and kept to him ſelf alone, I do not therefore like of the feſtiuall dayes, that are helde in honour of any creatures. This glory and worſhip is due to God alone. Paul ſayth: I wold not that any man ſhould iudge you in part of an holie day or of the Sabbothes, which are a ſhadow of things to come. And againe, Ye obſerue dayes, and monethes, and yeares, and times, I feare leaſt I hauehave laboured in you in vaine. And therefore we at this day, that are in the Churche of Chriſte, hauehave nothing to doe with the Iewiſh obſeruation, we hauehave onelyonly to wiſh & indeuour to hauehave the Chriſtian obſeruation and exerciſe of Chriſtian religion, to be fréely kept & obſerued.
And yet as the hallowing of the The ſanc…fication of the chriſtian Sabboth.Iewiſh ſabboth, ſo alſo the ſanctifying or exerciſe of our Sunday, muſt be ſpent & occupyed about foure things, which ought to be founde in the holy congregation of Chriſtians, if their Sunday be truely ſanctified and kept holy as it ſhould be. Firſte let all the godly Saintes aſſemble them ſelues together in the congregation. Let there, in that congregation ſo aſſembled, be preached the worde of God, let the Goſpell there be read, that the hearers maye learne thereby what they hauehave to thinke of God, what the dutie and office is, of them that worſhip God, and how they ought to ſanctifie the name of the Lord. Then let there in that congregation be made prayers, and ſupplications, for all the neceſſities of all people. Let the Lord be praiſed for his goodneſſe, and thanked for his vneſtimable benefits whiche he dayly beſtoweth. Then if time, occaſion, and cuſtome of the Church do ſo require, let the ſacramentes of the Church, be religiouſly miniſtred. For nothing is more required in this fourth commaundement, than that we ſhould holily obſerue, and deuoutly exerciſe the Sacramentes: and holy, lawfull, profitable, and neceſſarie rites and ceremonies of the Church. Laſt of all, let entyre humanitie and liberalitie, hauehave a place in the Saints aſſembly, let all learne to giuegive almes priuately, and relieue the poore dayly, and to do it frankly and openly, ſo often as opporunitie of time and cauſes of néede ſhall ſo require. And theſe are the dueties wherein the Lordes ſabboth is kept holy euen in the churche of Chriſtians, and ſo much the rather, if to theſe be added an earneſt good wil, to do no euil al the day long.
This diſcipline now muſt be brought … officein and eſtabliſhed by eueryevery houſeholder of eueryevery houſholder.in all our ſeuerall houſes, with as great diligence as it was with the Iewes. Touching which thing, I hauehave nothing to ſay here, ſince I hauehave before ſo plainely handled this point, as that ye perceiue that it agréeth euen to the Churche of vsus that are Chriſtians. This one thing I adde more, that it is the dutie of a Chriſtian magiſtrate, or at leaſtwiſe of a good houſholder, to compell to amendment the brekers and contemners of Gods ſabboth and worſhip. The péeres of Iſraell, and all the people of God, did Nume. 15.ſtone to death (as the Lord commaunded them) the man that diſobediently did gather ſtickes on the ſabboth day. Why then ſhould it not be lawful for a Chriſtian Magiſtrate to puniſhe by bodily impriſonment, by loſſe of goods, or by death, the deſpiſers of religion, of the true and lawfull worſhip done to God, and of the ſabboth day? verily, though the fooliſhe and vndiſcrete Magiſtrate, in this corrupted age doe ſlackly looke to his office and duetie, yet notwithſtanding, let eueryevery houſeholder do his indeuour to kéepe his ſeuerall familie, from that vngodly naughtineſſe: let him puniſh them of his houſholde, by ſuche meanes as he lawfully may. For if any one houſeholder dwell among Idolaters, which neyther hauehave, nor yet deſire, to hauehave or frequente the Chriſtian or lawful congregations, thē may he in his own ſeuerall houſe, gather a peculiar aſſemblie to prayſe the Lorde, as it is manifeſt that Lot did among the Sodomites, Abraham, Iſaac, and Iacob in the land of Chana…n, and in Egipt. But it is a haynous ſinne and a deteſtable ſchiſme, if the congregation be aſſembled, either in cities or villages, for thée then to ſéeke out bywayes, to hide thy ſelf & not to come there, but the abu…s …f the …th day.to contemn ye church of God and aſſē blie of ſaints: as ye Anabaptiſtes hauehave takē a vſe to do. Here therfore I hauehave to reckon vp the abuſes of the ſabboth day, or yt ſinnes cōmitted againſt this commaundement. They tranſgreſſe this cōmaundement, yt ceaſe not from euil works, but abuſe ye ſabboths reſt, to the prouoking of fleſhly pleaſures. For they kéep the ſabboth to God, but work to ye deuil, in dicing, in drinking in dauncing, & féeding their humors wt the vanities of this world, wherby we are not only drawn from ye cōpanie of ye holy congregation, but do alſo defile our bodyes, which we ought rather to ſanctifie and kéepe holy. They ſinne againſt this precept, which eyther exerciſe any handie occupation on the ſabboth day, or elſe lye wrapt in bed and faſt a ſléepe till the day be almoſt ſpēt, not once thinking to make one of Gods congregation. They offend in this precept, that awe their ſeruants to worke, and by appointing them to other buſineſſe, do drawe them from the worſhip of God, preferring other ſtinking thinges, before the honour due to God. And they aboue all other offende herein, which do not only, not kéepe holy the ſabboth day them ſelues, but doe alſo with their vngodly ſcoffes and euil examples, cauſe other to deſpiſe and ſet light by religion: when they do diſdaine and mocke at the holy rites & ceremonies, at the miniſterie, miniſters, ſacred Churches, and godly exerciſes. And herein too, do both the goodmen and goodwiues offend, if they be ſlacke in their owne houſes to call vponupon, and to ſée their families kéepe holy the ſabboth day. Who ſo euer do contemne the holyneſſe of the ſabboth day, they giuegive a flat and euident teſtimonie of their vngodlineſſe, and light regarde of Gods mightie power. Furthermore, the Promiſes and thre… nings added to the Sabboth day.kéeping or deſpiſing of the ſabboth, doth always carry with it, either ample rewards, or terrible threates. For the proofe whereof, I will recite vntounto you (dearely beloued) the wordes of Ieremie in his. 17. cha. Thus hath the Lord ſaide vntounto me, ſayth he, Goe and ſtand vnderunder the gate of the ſonnes of the people, through which the kings of Iuda goe in and out, and vnderunder all the gates of Ieruſalem, and ſay vntounto them, Take heede for your liues that ye carie no burthen vponupon you on the Sabboth day, to bring it through the gates of Ieruſalem, and that ye beare no burthen out of your houſes on the Sabboth day, looke that ye do no labour therin, but keepe holy the Sabboth day, as I cōmanded your fathers. Howbeit they obeied me not, neither hearkned they vntounto me, but were obſtinate and ſtubborne, and would not receiue my correction. Neuertheleſſe, if ye wil heare me, ſaith the Lord, and beare no burthen through this gate vpō the Sabboth, but hallow the ſabboth, ſo that ye doe no worke therin: then ſhall there go through the gates of this citie, Kings and Princes, that ſhall ſit vponupon the throne of Dauid, they ſhall be carried vponupon chariots, & ride vponupon horſes, both they and their Princes: there ſhall come men from the cities of Iuda, and the land of Beniamin which ſhal bring ſacrifices and ſhall offer incenſe and thankſgiuing, in the houſe of the Lord. But if ye wil not be obedient vntounto me to hallowe the ſabboth, ſo that ye wil beare your burthens through the gates vpō the ſabboth day, thē wil I ſet fire vpō the gates of Ieruſalē, which ſhal burne vp the great houſes therof, & ſhal not be quenched. Verie iuſtly therfore did ye deuout Princes Leo and Anthemius, The Emperour… …aw for …he kee…ing of …he Sab…oth.writing to Arſemius their Lieftenant in theſe words giuegive charge. That the holy dayes ordeined in honour of the high Gods maieſtie, ſhuld not be ſpent in any voluptuous pleaſures, nor be vnhallowed wyth troubleſome exactions. We therefore do decree and ordein, that the Lords day or ſunday, as it hath always ben accoūted wel of, ſo it ſhall ſtil be had in eſtimation, ſo that vponupon that day no office of the lawe ſhalbe executed, no man ſhal be ſummoned, no man areſted for ſuretiſhip, no man attached, no pleading ſhalbe heard, nor any iudgement pronounced. &c. And by & by after again, Neyther doe we in giuing this reſt of the holy day, ſuffer any mā to wallow in any kind of wanton pleaſures at al. For on that day ſtage playes are not admitted, nor fencers priſes, nor beare baitings: yea to, & if it happē that the ſolemniſing of our byrth day fal vpō the Sunday, then ſhal it be diferred til the next day after. And we hauehave determined, that he ſhal ſuſtein the loſſe of his dignitie, and hauehave his patrimonie confiſcate, whoſoeuer ſhall on the Sabboth day, be preſent at any ſight or playe, or what ſommoner ſoeuer of any iudge whatſoeuer, ſhal vnderunder the pretence of any buſineſſe, either publique or priuate, do any thing to infringe the ſtatutes in this law enacted And yet neuertheleſſe, they that are Chriſtians, do not forget the words of …e Sab… made … & … man … …he …both.Chriſt, in the Goſpell where he ſaith: The ſabboth was made for man, and not man for the ſabboth, and that the ſonne of man too, is Lorde of the ſabboth. The godly do very well knowe, that God ordeined the ſabboth, for the preſeruation, and not for the deſtruction of mankind, and that therfore he doth diſpence with vsus for the ſabboth, as often as any vrgent neceſſitie, or ſauing of a man ſhall ſéeme to require it. Touching which matter, our Sauiour Chriſt him ſelfe hath fully ſatiſfied the faithful, in ye. 12. of Matthew, & ye. 6. &. 13. chap. after S. Luke. In ſuch things verily Chriſtians may vſe their libertie, to occupy them ſelues in, on ye ſabboth day. Since the prieſtes & Leuites are held excuſed, which do in the temple openly both kill, fley, burne & boil beaſts, in making their ſacrifices, ſo yt they are not thought to breake yt Sabboth day, bycauſe they may wtout offence to God, euen on the ſabbothes, dreſſe & make ready ye thinges ſeruing to yt outward worſhip of the Lord: ſo likewiſe may we on the ſabboth dreſſe & make ready meate & other neceſſaries, which our bodies cānot lack. We may alſo miniſter phyſicke to the ſick, viſite the weak, & help ye néedy, that ſo we maye preſerue y• creature of God. Herein did our ſauiour giuegive vsus an example to follow, who did on yt ſabboth worke y• déeds of charitie & mercy, we hauehave more then one example of his to be ſéene in ye Goſpell, but eſpecially in Luke. 6. &. 13. &. Iohn the. 5. chap. If thē on ye ſabboth day it be lawful to draw out of a pit a ſhéep or an oxe in danger of drowning, why ſhuld it not be lawfull likewiſe on yt ſabboth, to vnderſet with props, a ruinous houſe yt is redy to fal? why ſhould it not be lawful on ye ſabboth day to gather in, & kéep from ſpoyling y• hay or corne, which by reaſon of vnſeaſonable wether, hath lain too long abroad, & likely to be worſe, if it ſtay any longer? The holy Emperor Cōſtantine, writing to Elpidius, ſaith: Let all iudges in courts of law, & citizens of all occupations reſt vponupon the Sunday, & kepe it holy with reuerēce and deuotion. But they that inhabite the contrie, may freely and at libertie To plow land on the Sab…oth day▪attend on their tillage vponupon the ſabboth day. For often times it falleth out, that they can not vponupon an other day ſo commodiouſly ſow their ſeed. or plant their vines, and ſo by letting paſſe the opportunitie of a litletime, they may hap to looſe the profite giuen of GOD for oure prouiſion. Thus ſayth the Emperour. Now we muſt conſider that he doth not licence huſbandmen, by al kinde of toyle, continually to defile the ſabboth day. For of the countrimen as well as of the towneſmen, are looked for due honour done to GOD, and the kéeping of the fourth commaundement: onelyonly this muſt be remembred, that libertie is graunted in cauſes of neceſſitie. But a godly mynde and charitie, ſhall be excellent diſpenſors and miſtreſſes to leade vsus in ſuch caſes as theſe, leaſte vnderunder the coloured pretence of libertie and neceſſitie, we doo déedes not to be borne withall on the ſabboth day, & exerciſe the works of gréedie couetouſneſſe, and not of ſincere holyneſſe. And thus much had I to ſay, touching the ſecond vſe of the ſabboth day.
Thirdly, the ſabboth hath a verie …d doth …ctifie …r make …oly.ample or large ſignification. For it is a perpetual ſigne, that god alone is he that ſanctifieth thoſe that worſhip his name. For thus ſaith the Lord to Moſes: Ye ſhall keepe my ſabbothes, bicauſe it is a ſigne betwixt me and you to thē that come after you, to knowe that I am the Lorde, which ſanctifie you. And ſo foorth, as it is to be ſeene in the. 31. of Exodus, and is againe repeated in the. 20. of Ezechiel. And to this end doth ye Lord mutually apply him ſelfe as is before ſayde, in the declaration of the ſabbothes ſecond vſe and ſignification. For God doth by his holy ſpirite, ſanctifie his faithful folke and conſtant beléeuers: which he declareth vntounto the Church, by the preaching of the Goſpell, bearing witneſſe thervnto, and ſealing it with his Sacraments, ſo that he commaundeth vsus with continuall prayers, inceſſantly to craue of him that glorious ſanctification. All whiche things, verily, are practiſed and put in vre, vponupon the ſabboth dayes eſpecially, to the intent that we may be ſanctified of god, who is the only ſanctifier of vsus all.
Hitherto hauehave I declared vntounto you (dearly beloued) as briefly as I could, the firſt table of Gods commaundements, wherein we hauehave very exquiſitely layd downe before vsus, the worſhip due to the name of God. But for bycauſe they are not the children of God which know his mynde, but they that doe it, let vsus beſéech our heauenly father, ſo to illuminate our myndes that we may faithfully and in déede, worſhip our Lord and God, who is to be praiſed world without end. Amen.