Sermons on the Ten Commandments, Sermon 5
The. 5. Sermon.
Deut. Chap. 5.
12 Keepe the Sabbaoth day to ſanctifie it, as the Lord thy God hath commaunded thee.
13 Sixe dayes thou ſhalt labour, and ſhalt do all thy worke:
14 But the ſeuenth day is the Sabbaoth of the Lorde thy God, thou ſhalt not do any worke therein, thou, nor thy ſonne, nor thy daughter, nor thy manſeruant, nor thy maide, nor thine oxe, nor thine aſſe, neither any of thy cattell, nor the ſtraunger that is within thy gates, that thy manſeruaunt and thy maide, may reſt as well as thou.
AFter that it hath bene ſpoken of the pure and ſincere worſhip of God, of ſeruing him, and glorifying his name, without vaine taking of it, either in othes, or other thinges, but reuerently, and to the honour of God: now here is mention made of the ſeruice of GOD, according to that he hath required in his law, touching the order he appointed for the exerciſe of the faithfull. As the Sabbaoth day, or day of reſt was in part a figure, to declare, that men could not rightly ſerue God but by mortifying all that which is of their owne nature, and afterward by dedicating themſelues in ſuch ſorte vntounto him, as if they were wholy ſeparated from the world. Secondly, the day of reſt had this ceremonious vſe, to cauſe the people to aſſemble together, to heare the lawe, & to call on the name of God, to offer their ſacrifices, and to do all that which ſhould concerne ſpirituall order and policie. We ſee then now in what ſort mention is made of the Sabbaoth day. But this cannot be well & ſufficiently vnderſtoode without ſome plainer and more diſtinct handling: namely, except both theſe parties ſhould particularly be intreated. We hauehave therfore firſt to note, that the Sabbaoth day was a ſhadowe vnderunder the law, vntill the comming of Chriſt, to ſignifie, that God will that men reſt themſelues from their owne workes. And this is that which I hauehave ſaid in a worde, that we muſt mortifie our whole nature, if we will be conformable to our God. And that this is ſo, S. Paule hath alſo declared.Col. 2. 17. Yea beſides, we hauehave ſufficient teſtimonie hereof in the new teſtament. But it ſhall ſuffice to hauehave alledged him at this time, which ſpeaketh more fully hereof: namely, to the Coloſſians: when he ſaith, That we hauehave the ſubſtaunce and the body of thoſe thinges which were ſhadowed vnderunder the lawe. We hauehave it (ſaith he) in Chriſt. And therfore it was expedient, that the auncient fathers ſhould be exerciſed in this hope, as well by the Sabbaoth day, as by other ceremonies. But …ithence the thing is now giuen vsus, we ought not to ſtay our ſelues on theſe ſhadowes. True it is, that the law is ſo aboliſhed, that yet we ought to keepe the ſubſtaunce and truth thereof. As for the ſhadowes and figures, they are done away by the comming of Chriſt. If one demaund how the auncient fathers knew of this ſenſe and meaning? Moſes hath made declaration hereof, as it is ſufficiently ſhewed in the booke of Exodus. For God, after he had publiſhed his law in the 20.Exod. 20. 13. 17. Chap. he reuealeth it to Moſes, and declareth to what ende this ſerueth, and ſaith, That he hath ordeined the Sabbaoth day, as a ſigne, that the people of Iſrael ſhould be ſanctified vntounto him. This is (ſaith he) the marke of my ſanctification, which I hauehave iuſtified among you. Now when the ſcripture ſpeaketh of our being ſanctified vntounto God, it is to ſeparate vsus from all that which is contrarie to his worſhip and ſeruice. But where ſhall one finde ſuch puritie? We are in the world, & we know that in the world there is nothing but peruerſenes and wickednes (as ſaith S. Iohn in his Canonicall epiſtle.)1. Iohn. 5. 19. Yea men neede not goe forth of themſelues to hauehave battell with God and his iuſtice. For all our ſenſes and reaſon, and all our affections (as ſaith S. Paul to the Romanes) are enimies againſt God.Rom. 8. 7. When men looſe the bridle to their thoughts and imaginations, to their deſires and luſtes, then make they open battell with God. And we are not ignorant of that which is declared in the ſixt of Geneſis,Gen. 6. 5. That all that which man can thinke and imagine, is nothing but euill continually: and all that which man forgeth in himſelfe, & frameth in his owne ſhop, is vntoward and corrupt before God. So then we ſee well, that we cannot be ſanctified before our God: that is to ſay, we cannot ſerue him in holines and purenes, being not yet ſeparated from that vncleannes, and thoſe defilings, which are contrarie therevnto, & not hauing firſt aboliſhed al that which is of our own nature. It behoued then that this ſhould be repreſented in a figure to the ancient fathers, for that Chriſt was not yet fullie reuealed vntounto them. But at this day we hauehave in Ieſus Chriſt the accompliſhment & the performance of all thinges. In this wiſe ſ. Paul ſpeaketh of the old man,Rom. 6. 6. vnderſtāding by this word, al that which we hauehave of Adam, that it ought to die, & be eleane aboliſhed: namely, not the nature of our body or of our ſoule, but the malice which is within vsus, & the blindnes which maketh vsus erre, the luſtes & euil deſires which are altogether rebellious to the iuſtice of God. It behoueth that all this, in as much as it is drawn frō Adam, be beaten down, & cleane taken away. And how is this done? This is not by our own induſtrie & labor,1. Cor. 15. 3. but Ieſus Chriſt dying for vsus, and to wipe out our ſinnes,Rom. 6. 4. 5. that they might be no more imputed vntounto vsus, hath gotten vntounto vsus alſo this prerogatiue, that by the vertue & power of his holy ſpirit, we might renounce the world & our ſelues in ſuch ſort, that our carnal affectiōs to more reigne in vsus. And albeit they be ful of rebellion, yet notwithſtanding ſhall the Spirite of God beare rule euer them, to repreſſe them, and to hold them backe as it were with a bridle. Therfore it is ſaid, That we are raiſed with him: And S. Paule declareth the ſame alſo in the Chap. which I hauehave alreadie recited to the Coloſſians.Col. 2. 12. Now this was not yet manifeſted vnderunder the lawe. It behoued therfore that the fathers which liued in that time, ſhould hauehave ſome aide herein, as they had the ſacrifices, which nouriſhed them in the hope of the death of Chriſt, to the end they ſhould know, that their ſinnes were purged by the bloud of this Mediator. So had they alſo the Sabbaoth day for a teſtimonie & witnes, that the grace was obteined vsus to mortifie our thoughts & affections, to the end that God might liue in vsus by the vertue of his holy ſpirit. Now we hauehave ſome entrance to the vnderſtanding of this which hath bene ſhortly touched: namely, that the Sabbaoth day was as a figure to repreſent this which in very deed hath bene accompliſhed at the cōming of our Lord Ieſus Chriſt. And ſo let vsus note that the Sabbaoth day extendeth it ſelfe to the whole ſeruice of God, to declare that men could not purelie & ſincerely honour him, but by renouncing of themſelues, and by being ſeparated from the defilements of the world, & of their owne fleſh.Ezech. 20. 13. 16. And for this cauſe the prophet Ezech. reproueth the Iewes that they kept not the Sabbaoth. For this is ſaid vntounto them as if they had in general brokē the whole law, & not without cauſe. For he which ſetteth at naught the Sabbaoth day, hath caſt vnderunder foote all the ſeruice of God as much as in him is.Eſay. 56. 3. 2. 6. And if the Sabbaoth day be not obſerued, all the reſt ſhalbe worth nothing, as is ſpoken to the prophet Eſay, That men muſt bereaue themſelues of their own proper vertues, that they muſt humble themſelues: otherwiſe, that this is not the reſt of the Lord, which is agreable to him, or allowed of him. By this we perceiue, that it auaileth nothing to kepe the ceremonie only. For albeit the Iewes had well obſerued the ceremonie, albeit they ſhould hauehave aſſembled themſelues together on the Sabbaoth day wtout putting a finger to their houſhold affaires, & yet in the meane time ſhould nouriſh in themſelues their wicked thoughts & affections, & after put them in practiſe: this would hauehave bene but a mere mocking of God, an abuſing of his name, a defacing & peruerting of the whole order he had inſtituted, as he alſo reprocheth thē. For the principal point was to hauehave reſpect to the truth of the figure: namely, to the ſpiritual ſeruice of God. And yet notwithſtanding it behoued alſo, that the Iewes ſhould kepe the ceremonie, which was cōmanded them. For God held them in this bridle, as not content that they ſhould hauehave only the ſubſtance of things, but alſo the ſhadowes & figures of them, vntil the cō ming of Ieſus Chriſt. Now hereby vnderſtand that which S. Paule ſaith, That now we are not tied vntounto this bondage of the auncient fathers, to obſerue in this ſort the Sabbaoth day. For we muſt do this honor to our lord Ieſus Chriſt, that we cōtent our ſelues wt that which he hath brought to vsus in his owne perſon, without reteining any longer that which was exterior & ceremonious vnderunder the law. Now thē it is eaſie to gather how this obſeruation perteineth vntounto vsus at this day. Touching the ceremonie (as I hauehave ſaid) it is paſt & done away. We muſt then come to the ſubſtance, that is, that to the end we may ſerue God well & ſincerelie, we learne to withdraw our ſelues frō all our owne wils, & all our euil thoughtes & affections. And why? For otherwiſe whē we will ſerue God, we marre all. It behoueth therfore that all our own wiſdom be laid aſide, & that we heare God ſpeake, not folowing our own wiſdom & fantaſies. Thus ye ſee the beginning & firſt ſtep to the right obſeruing of the Sabbaoth day, as we ought: namely, not to truſt to that which we think & imagine to be good. For we muſt reſt. And how reſt? For ſooth we muſt abide ſtil & quiet. Our thoughts muſt not ſtir to wāder & deuiſe this & that. We muſt (I ſay) remain quiet in the obedience of our God. And when we ſhal be pricked & ſtirred vp by our luſtes,Rom. 8. 7. let vsus call to minde that theſe are enimies againſt God, & that all our affections are wicked & rebellious. We muſt then quietly reſt in that behalfe, and yelde our ſelues ouer vntounto God, to the end that he onelyonly may worke in vsus, that he may conduct and gouerne vsus by his holy ſpirite. By this we ſee, that GOD hath omitted nothing, when he appointed the Sabbaoth day. For if it extend ſo farre as vntounto his whole ſeruice, what is wanting vntounto vsus for a perfect doctrine of ſanctimonie and holineſſe? Seeing then we hauehave the holy ghoſt which preſeuteth vntounto vsus all that which is requiſite, there is no further queſtiō, but of walking holily in the obedience of our God. And how is this done? Verily, when with all reuerence and humilitie we receiue his holy worde, ſeeking to conforme our ſelues vntounto his iuſtice. But becauſe all that which is of our owne, is contrarie herevnto, we muſt begin at this end: namely, to renounce our ſelues. When this ſhalbe done, hauehave we not all that which is requiſite for the ſeruice of God? But this is very hardly done, and therfore let vsus take the more diligent heed to awaken and ſtirre vp our ſelues, when we heare that God commaundeth vsus to obſerue the Sabbaoth day, knowing that this is not in ſporting our ſelues, but that we ought herein to vſe force with our ſelues, conſidering that for all our life we ſhall hauehave well profited, if we come to obſerue this day of reſt, that is to wit, by renouncing all that which is of our owne, and by dedicating our ſelues wholy vntounto our God. And by ſo much the more ought we to be inflamed to obſerue ſpiritually this reſt of the Lord, ſeing we are franchiſed from this ſeruile ſubiection of the lawe, and that God hath geuen vntounto vsus a greater priuiledge, than vntounto the auncient fathers: in as much as he is contented that we bee mortified in our olde man, to be renewed by his holy ſpirite, ſo that we are no more bound to the obſeruing of that ceremonie which was ſo ſtreightly kept vnderunder the lawe. Therfore when God handleth vsus ſo louingly, this bindeth vsus ſo much the more to hauehave reſpect vntounto the principall, to the ende we may duely obſerue it. And we may not alledge that the auncient fathers hauehave had the ceremonie to ſtirre them vp, and that this ſerued as a ſpurre to pricke them forward, for we hauehave much more than the outward and exteriour ſigne: for our Lord Ieſus Chriſt is appeared,Col. 2. 17. that in him all this which hath bene figured vnderunder a ſhadow might be fulfilled. Wherfore we are not to deſire theſe ſmaller thinges which hauehave bene vnderunder the lawe. Ye ſee then how this which hath bene ordeined concerning the Sabbaoth day, is accompliſhed at this day touching the truth of the figure, wherof the fathers had a ſight vnderunder a ſhadowe. And in deed wee muſt note, that this which was commaunded of the Sabbaoth day, is common & belonging vntounto ve, as well as vntounto them. For let vsus take the lawe of God as it is in it ſelfe, and we ſhall hauehave a perpetuall rule of iuſtice, ſeeing it is moſt certeine, that vnderunder the ten commandements, God would geue a rule which ſhould endure for euer. So let vsus not thinke that this which Moſes reciteth touching the Sabbaoth day, is ſuperfluous, and not apperteining to vsus. Not that the figure yet abideth, but we hauehave the truth thereof.Heb. 4. 10. See to this purpoſe why the Apoſtle applieth to the inſtruction of Chriſtians, and of the new Church, this which is ſaid of the Sabbaoth day. For he declareth that we ought to conforme our ſelues vntounto our God, and that this is our full and perfect felicitie. So, for aſmuch as the chiefe happineſſe of man conſiſteth in this, that he was created to the image of God, what ought we now ſithence this image is defaced & blotted out by ſume, but to ſtudie to renew and repaire it? See then how me ought to march on forward to our perfection: namely, that in conforming our ſelues to our God, and to his will, we enquire and ſeeke after his workes, to the ende to endeuour to do the like. Let vsus know therfore that at this day, to the end we may the better ſerue God, our duetie is, to beſtowe all the paines we are able, to tread vnderunder our owne thoughts and affections, that God may reigne and beare rule in vsus, that he may guide & gouerne vsus by his holy ſpirite. And ſo all hypocrites may well maſke and diſguiſe themſelues, they may well paint their doings, and ſhew faire countenances: yet neuertheleſſe, as long as their wicked luſts ſhall be cloſed vp, and hid in their hearts, as long as they ſhall be full of enuie, of rancors, of ambition, of crueltie, or of deceit, it is certeine they ſhall doe nothing els but violate the Sabbaoth day, or day of reſt. And therefore we may conclude, that they peruert all the ſeruice of God, according to that we hauehave alreadie alledged out of Ezechiel: and as it is alſo ſpoken hereof in Ieremie. And marke we why the ceremonie was ſo ſtreight vnderunder the lawe. Thinke we that God euer tooke pleaſure in the idleneſſe of men? Certeine it is he hath not. And yet he puniſhed as greuouſly him which brake the day of reſt to labour therein, as if he had murdered a man. And why ſo? It ſeemeth that it is extreme crueltie, that for gathering of ſtickes on the Sabbaoth day a man muſt die, as if he did commit murder.Num. 15. 32. Yet the Lord condemneth him to death which gathered ſtickes in the Sabbaoth day. And why? Becauſe that vnderunder this figure was comprehended the whole ſeruice of God.Iere. 17. 21. And ſee why in Ieremie it is ſaid, that they hauehave carried burthens on the Sabbaoth day. And why? It ſeemeth that God ſtayeth himſelfe to much on a trifling and childiſh thing, but he hath reſpect vntounto this which was ſignified by the Sabbaoth day. And therefore when it was ſo neglected of the Iewes, this was as open ſacriledge, whereby they did declare that the whole lawe was of ſmall account amongeſt them. So then, to come to our ſelues, foraſmuch as at this day we hauehave not this figure ſo preciſe, and ſo ſtreight, but that God hath geuen vsus a greater libertie, obteined vntounto vsus by the death and paſſion of our Lorde Ieſus Chriſt, let vsus learne with all diligence to bequeſt our ſelues vntounto him, and to knowe (as I hauehave alreadie touched) that how fairelie ſo euer we ſhall hauehave trauelled in all the reſt, it ſhall bee to ſmall purpoſe, except our affections bee helde brideled, and that wee beſtowe all our paines to renounce and take leaue of our luſtes and deſires in ſuch ſorte, that GOD alone may rule and gouerne vsus, and that we may proteſt that we deſire nothing els, but to reſt and repoſe our ſelues on him. And ſee how God propoſeth himſelfe for an example. For he is not onelie content to commaund men to reſt, but hee hath alſo ſhewed them the way hereto.Gen. 2. 2. For after hee had created the worlde, and all therein conteined, be reſted: not that hee was wearie or needed any reſt, but this was to leade vsus to beholde his workes, and that ſtaying our ſelues thereon, we might be faſhioned vntounto him. Will wee then obſerue the ſpirituall reſt? Euen as it is ſaid, that hee ceaſed from all his workes. So muſt wee alſo bee quiet and ſtill, leauing to doe that ſhall ſeeme good vntounto vsus, and which our owne nature deſireth. If this example of GOD ſtirre vsus not vp, wee declare ſufficiently, that wee ſeeke not to obey him, and by this meanes wee ſearche not after, in any reſpect, the true felicitie, but deſire willingly to abide in our pouertie and wretchedneſſe. The ſouereigne goodneſſe and chiefe felicitie of men (as I hauehave ſaide) is this, that they cleaue vntounto their GOD. Beholde, our Lorde calleth vsus to himſelfe, and ſheweth, that wee can hauehave no true and holie coniunction with him, but by reſting our ſelues from our owne workes. So then, if wee bee ſtill flitting in our fanſies, if wee labour hande and foote to put that in practiſe which ſhall ſeeme good vntounto vsus, it is certeine, this is as if we would breake the bondes which lincke GOD and vsus together, and withdrawe our ſelues from him as much as in vsus lieth. And by this may not a man ſee, that we deſire nothing els, but to bee ſet forth as a prey vntounto Sathan, who driueth vsus on headlong, and maketh vsus to wander, foraſmuch as we remaine no longer vnderunder the garde and protection of our GOD? But what? Few there are, which conſider of this aright. Wee ſee the libertie euerie man yealdeth vntounto himſelfe. When one warneth a man, that hee ought not to walke after his owne heartes luſt: What? I knowe (will hee ſaie) howe I ought to rule my ſelfe. Verilie, a man knoweth not how to deſpite GOD in more open manner, than by ſuch a rebellion. This is as much, as if wee would ſaie, that wee will not that GOD hauehave any ſuperioritie ouer vsus. It is true, men will not openly proteſt this, but the matter is ſo. For (as I hauehave alreadie ſaide) there is no true worſhip, except wee hence take our beginning, to withdrawe our ſelues from our owne luſtes and affections.
Now then, when men will bee ſo wiſe in their owne conceite, when they put ſuch confidence in their owne witte and reaſon, when they geue themſelues all libertie to doe what ſo euer ſeemeth them good, when they followe their owne affections and fanſies, when they will take no paine to repreſſe them: Nay, are grieued when any woulde daunte and tame them, it is a ſure ſigne, they neuer knewe wherein conſiſteth the true worſhip of GOD, neuer vnderſtoode the chiefe and principall pointe of the lawe. And ſo let vsus note well, that when GOD alledgeth his owne example, it is to allure vsus with all mildeneſſe and gentleneſſe to the obſeruation of the lawe, and keeping of this ſpirituall reſt. And withall let vsus note (as I hauehave alreadie touched) that wee are wretched and miſerable, when we are ſeparated and remoued from him. And behold the bonde of our coniunction: namely, that drawing neere to his truth and religion, wee ſuffer our ſelues to bee guided and gouerned by him. Nowe a man may demaund, for what cauſe the Iewes were commaunded to reſt onelyonly the ſeuenth day: for wee ought not for one day in the weeke renounce our luſtes and affections, but wee muſt continue in that minde all the time of our life. Briefly, the reſt which the Lord commaundeth is perpetuall, and without any ceaſing or intermiſſion. How then is it, that he hath choſen one onelyonly day in the weeke? It was to ſhewe, that when we ſhall hauehave applied all our ſtudies to abandon our falſe opinions; our wicked concupiſcences, all that which procedeth from our peruerſe and corrupt nature, that yet we cannot come fullie to this, vntill we be wholy ridde of our fleſh. In deed, the faithfull ought their whole life time to obſerue the Sabbaoth day, they ought to geue ouer their owne deſires, forſake their owne workes, ſeeke to offer vp themſelues wholy to God in all humilitie, to order themſelues after his will, they ought to continue in his obedience: (I ſay) wee muſt do ſo: or otherwiſe, all the ſeruice we ſhall do vntounto God, is but feignedneſſe & hypocriſie: and as for him, he will diſallow and reiect it. Neuertheleſſe, we cannot acquite our ſelues wholy in this, to renounce our affections in ſuch ſorte,Gal. 6. 14. that there be no blame found in vsus. Saint Paule glorifieth in this, that the world was crucified vntounto him, and he vntounto the world. Yet in the meane time, he ceaſeth not to ſay, that the fleſh fighteth with the ſpirite,Rom. 7. 19. and hauehave no agreement together: yea, he confeſſeth alſo in the ſeuenth to the Romanes, that he alwayes perceiued in himſelfe this ſtrife, that he did not the good which he would: that is to ſay, he accompliſhed it not with ſo feruent a deſire, neither was he ſo reſolued to walke according vntounto God, but that he had alwayes many ſtoppes and hinderaunces to ſtay him in ſuch ſort, that he ſeemed to halte, in ſtead of ſtrong and vpright running. Sithence then it is ſo, let vsus note, that not without cauſe God ordeined the ſeuenth day for the Sabbaoth day, ſignifying thereby, that we cannot neither in one day, neither in one monethmonth, come to this perfection of ſanctimonie and holineſſe which he requireth of vsus. And why? Becauſe that when we ſhall hauehave manfully fought againſt the luſtes and affections of our fleſh, againſt our euil thoughts and deſires: yet ſhall there be alwayes a reſidue and remnant in vsus, vntill we be fullie ioyned and aſſociated with our GOD, and that he hath gathered vsus into his heauenlie kingdome. Vntill that time, there ſhall be alwayes ſome temptations in vsus, there ſhall bee alwayes ſome troubles, ſome vnquietneſſe, we ſhall alwayes feele (I meane thoſe which ſeek to pleaſe God) that we are yet ſubiect to many temptations, and that there remaine in our nature many prickes, by the which we are ſtirred vp and prouoked to this and to that. And are not theſe ſo many lets to hinder the ſpirituall reſt? If a man did repoſe himſelfe and reſt ſo in God as he ſhould do: he ſhould conceiue nothing in his fantaſie which might turne him from the right way, he ſhould hauehave in him no euill affections or deſires. All theſe thinges ſhould be farre from him. Therfore, when we conceiue ſo many wicked fantaſies, loe, Sathan commeth to aſſaile and to ſhake vsus with ſo many diſquietings. When we ſhall hauehave thought to doe well, there ariſe ſome thinges in our minde which tickle and flatter vsus: and ſo albeit we hate that which is euill, yet by ſuch temptations we are prouoked to purſue after, and to follow it. And by this a man may ſee, that it is no eaſie thing to be without all wicked concupiſcences, and to caſt them off, ſo that they beare no rule at all in vsus. So then let vsus continually follow this ſtudie and deſire of celebrating the ſpirituall reſt of God, becauſe we ſhall not come to the perfection thereof, vntill the end of our life. Now hereby we are admoniſhed of two thinges: The one is, that we be in diſpleaſure with our ſelues, and mourne perpetually for our ſinnes. And although it ſeemeth that we hauehave beſtowed great paine to make our ſelues obedient vntounto GOD: yet let vsus knowe that we are alwayes but in the way, and that we lacke much of accompliſhing that which God commaundeth, and requireth of vsus in the lawe. And this one thing may occaſion vsus to humble our ſelues, ſeeing that GOD ſhall alwayes finde in vsus ouermuch to condemne vsus for his ſeruice, and that this ſpirituall reſt of ours commeth not neere by many degrees to that which he commaundeth. On the other ſide, hauing this occaſion of humbling & bewailing our ſelues in true repentance, let vsus know this for the ſecond point, that we ought ſo much the more to bee moued and pricked forward to make our further profite, when we may ſay, How now? It is true that God hath geuen me the graſe that I deſire to ſerue him. But how do I behaue my ſelfe herein? Alas, I am yet farre wide, & farre off from it. For when we perceiue this imperfection in vsus, ought we not to enforce our ſelues forwarde in the ſeruice of God? So, beteſting the euill and wickedneſſe which is in vsus, let vsus be pricked ſo much the more forwarde alwayes to profite in this reſt, and let eueryevery one call himſelfe dailie to account for his going forwarde herein. Ye ſee then how GOD, hauing geuen vsus occaſion to humble our ſelues vnderunder his hand, all the time of our life, ſheweth vsus that we ought to be inflamed hereby to correct the vices which are in vsus, and to mortifie more and more the luſtes and deſires of our fleſhe. Therefore let vsus knowe, that it is not ſufficient, that our olde man be in part crucified, except we bee wholy buried with Ieſus Chriſt (as Saint Paule ſpeaketh in this ſeuenth of the Romanes which we hauehave alreadie alledged.)Rom. 7. 4. Ye ſee then what we hauehave to note touching the ſeuenth day, of which it is here ſpoken.
It remaineth now, that we ſpeake of the ſecond point, wherein we hauehave before in a worde ſaid, that the Sabbaoth day was a ciuil order to exerciſe the faithfull in the ſeruice of God. For this day was appointed to aſſemble them together to heare the doctrine of the lawe preached, to receiue the ſacramentes, to call on the name of God. And touching theſe pointes, it is common to vsus with the auncient people of the Iewes. For although the figure is ceaſed, (I meane that whereof Saint Paule ſpeaketh in the Epiſtle to the Coloſſians:) yet notwithſtanding, this which apperteineth to ciuil order, abideth ſtil, and hath his vſe. And this policie what is it? It is to aſſemble our ſelues together in the name of God. True it is, this ought to be done euerie day, but for becauſe of our infirmitie, or rather ſlouthfulneſſe, it was expedient that one day ſhould bee choſn out. If we were ſo ſeruent in the louelove of God as we ſhould be, it ſhould not neede to ordeine one onelyonly day in the weeke, but all would both euening and morning aſſemble themſelues together, to the ende wee might be ediſted more and more in the worde of God. And in deede this exerciſe were more than needfull for vsus, conſidering that we are all ſo enclined vntounto euill, that we neede not any thing to leade vsus on further in wickedneſſe, and to looſe the bridle more looſe vntounto vsus. It is needefull then that we aſſemble our ſelues together on euerie day in the name of GOD. But what? We ſee that with much a doe men will aſſemble themſelues together on the Sunday, and that many are to bee holden to this order by force and violence. Hauing then ſuch an infirmitie in vsus, let vsus knowe that this order was not preſcribed onelyonly vntounto the Iewes, of obſeruing one certeine day, in the which they ſhould come together: but to vsus alſo as common with them. But yet herewithall wee hauehave to note, that this is not all: and that this were a verie bare and naked thing, that our handes onelyonly, and our feete ſhould reſt, and that nothing els ſhould bee done. What muſt we then doe? Wee ought to applie this reſt to a more high and excellent thing: we ought to ceaſe from thoſe workes which might hinder the workes of GOD, lette vsus from calling on of his name, ſtay vsus from exerciſing of our ſelues in his holy woorde. If wee employ the Sunday to make good cheare, to ſporte our ſelues, to goe to games and paſtimes, ſhall GOD in this bee honoured? Is not this a mockerie? Is not this an vnhallowing of his name? When our ſhoppe windowes are ſhutte in on the Sundaie, when wee trauell not after the common order and faſhion of men, this is to the ende wee ſhoulde hauehave more libertie and leaſure to attende on that which GOD commaundeth, that is to wit, to bee taught by his worde, to aſſemble our ſelues together, to make confeſſion of our faith, to call on his name, to exerciſe our ſelues in the vſe of the ſacramentes. Loe then to what purpoſe this policie ought to ſerue vsus.
But now let vsus conſider, whether they which call themſelues Chriſtians, acquite themſelues in this pointe, as were requiſite. A great parte of men thinke they hauehave the Sundaie the better to attende on their worldly affaires, and they reſerue to themſelues this day, as if they had no other to deliberate for the whole weeke to come. Nowe, if the bell ſhall ring to a Sermon, they thinke they hauehave no other thing to doe, but to thinke on their buſineſſe, and to make their accounte of this, and of that. Others glutte themſelues by riotting, and are ſhutte vp in their houſes, becauſe they dare not ſhew a manifeſt contempt of their duetie in the open ſtreetes. So that the Sundaie is to them but a retreate, to withdrawe themſelues from the Churche and congregation of GOD. By this one may ſee, what affection wee hauehave towarde all Chriſtianitie, and the ſeruice of GOD, ſeeing that by this which was geuen vsus for an aide and helpe to drawe neerer vntounto GOD, wee take occaſion to withdrawe our ſelues ſo much the further from him. And whither wander wee? Goe wee not ſo farre, as to recule and flee backe wholie from him? Is not this a diueliſhe wickedneſſe of men? And yet this is ſo common, as it is pitie to beholde. And would to God we ſtoode in neede to ſearch for examples herein further off, and that they were more rare to be founde. But wee ſee how all is profaned and violated, that the moſt parte are nothing carefull for the right vſage of this day, which was ordeined to the end that we ſhould bee retired from all worldlie cares, and drawen backe from all other buſineſſe, to yelde vp ourſelues wholie vntounto GOD. Moreouer, let vsus know that the Sunday is not ordeined for vsus onelyonly to come to the Sermon, but to the end we employ the reſt of the time to laude and praiſe GOD. Note we this. For although he nouriſh vsus euerie day: yet notwithſtanding, we meditate not ſufficientlie of the benefites he beſtoweth on vsus, to magnifie him in them. True it is, that this ſhould be but a poore thing, if wee ſhould conſider of the benefites of GOD but on the Sunday. But on the other dayes, becauſe we are occupied ouermuch about our worldlie affaires, we are not ſo geuen to God as in that day, which is altogether dedicated vntounto this. The Sunday the refore ought to ſerue vsus for atowre, to make vsus mount on high to view the workes of God from a farre, when we are neither hindered nor occupied with anything, but that we may applie all our ſenſes, and our whole vnderſtanding to reknowledge the gratious giftes and benefites which he hath beſtowed on vsus. And when we ſhall well hauehave practiſed this on the Sunday: namely, ſhall hauehave deepely conſidered of the workes of God, it is certeine, that all the reſt of our time, we ſhall be geuen herevnto, and that this meditation ſhall ſo faſhion and poliſh vsus, that the Monday, and all the reſt of the weeke, we ſhall be ledde to thanke our GOD, when ſo before hand we ſhall hauehave premeditated on his workes, to make our profite therein. But when the Sunday is ſpent not onelyonly in games and paſtimes full of vanitie, but in thinges which are altogether contrarie vntounto God, that men thinke they hauehave not celebrated the Sunday, except God therein be by many and ſundrie wayes offended: When men (I ſay) vnhallowe in ſuch ſort this holie daie, which God hath inſtituted to leade vsus vntounto himſelfe, is it any meruell if wee become brutiſhe and beaſtlie in our doinges all the reſt of the weeke? What is to bee done then? Let vsus all knowe, that this is not ſufficient, that we come to the Sermon on the Sunday, to receiue ſome good doctrine, and to call vppon the name of GOD: but wee muſt digeſt thoſe thinges we heare and receiue, and applie all our ſenſes to the better vnderſtanding of thoſe benefites which God beſtoweth on vsus, and that by this meane we bee ſo formed and faſhioned to this thing, that the Monday and all the reſt of the weeke beſide, coſt vsus nothing, to aſpire and to come to our God: and that we neede but to call to minde, that whiche we ſhall hauehave learned before at good leaſure: when our mindes be as it were vnwrapped from all thoſe thinges, which hinder vsus to recount the workes of God. And this we hauehave to note touching the order wee are to obſerue at this day, which is not in keeping the ceremonie ſo ſtreightlie as it was obſerued vnderunder the lawe. We hauehave no longer this figure. But this reſt day is to aſſemble vsus together, to the end that, according to our infirmitie, we bee better exerciſed to applie our ſelues to the ſeruice of God, and to hauehave this day wholie conſecrated vntounto him, to the ende we be drawen altogether from the world, and that this may ſerue vsus the better, for the reſt of our time, as we hauehave ſaide. And withall we muſt note, that this is not enough, that euerie one in particular and alone thinke on God, and call to minde his woorkes on the Sunday: but we muſt meete together one certeine day to make publike confeſſion of our faith. It is true, that this ought to bee done euerie day (as we hauehave ſaid:) but becauſe of the rawneſſe and ſlouth of men, it is behouefull to hauehave one ſpeciall day, which may wholie be dedicated and appointed to this vſe. I confeſſe well that we are not bound to the ſeuenth day (as indeed we obſerue not the day which was commandes the Iewes, for this was the Saturday,) but to ſhew the libertie of Chriſtians the day hath bene chaunged to the Sunday, foraſmuch as Ieſus Chriſt in his reſurrection hath deliuered vsus from the bondage of the lawe, & hath cancelled the bond therof. This was the cauſe, why this chaunge hath bene made in the day. But yet wee ought to obſerue this order of policie, to hauehave ſome day in the weeke, be it one, or be it two, for this is left in the choice and libertie of Chriſtians. But that the whole people may bee aſſembled, it is conuenient that one certeine day bee ordeined, to receiue the Sacramentes together in common, to hauehave the inuocation of the name of God, and to ſhew an vnitie and concord in faith and religion. It ſufficeth not then, that euerie one withdrawe himſelfe into his owne houſe, either to reade the holy ſcripture, or to pray vntounto God, but it behoueth wee come into the companie of the faithfull, and there declare the concorde and agreement we hauehave with the whole bodie of the Church, and celebrate in ſuch wiſe this order, as the Lorde hath commaunded. But what? We may ſee here the vnhallowing of the ſeruice of God. For as I hauehave alreadie touched, are there not many which will ſhewe them ſelues herein deſpitefull vntounto God, and that will be exempted from the common lawe and order? True it is, that they will happilie come fiue or ſixe times in the yeare to the ſermon. But what to doe? Euen to make a mockerie of God, and of all his doctrine. Theſe are indeed in the number of thoſe hogges, which came to defile the temple of God, and deſerued rather to bee in ſtables: and better it were they held them ſelues in their ſtinking dennes: to ſpeake briefly, it were better that ſuch knaues were altogegether cut off from the Church of God, than to ſhewe them ſelues in the companie of the faithfull. But yet how many times come they among them? The bell ſhall ring long enough, before a man may eſpie them in any place. So then wee ought with more diligence to take heede to our ſelues, and quicken vp our ſelues to make ſuch a confeſſion of our faith, that God may bee honored with one common accord among vsus. Moreouer, wee muſt aboliſh all ſuperſtitions. For wee ſee how among Papiſts men thinke to ſerue God by ſlouth and idlenes. This is not the manner, after which we ought to celebrate the Sabbaoth day: but to applie it to his right and lawefull vſe, wee muſt knowe (as we hauehave aboue ſaid) that our Lord requireth nothing elſe, but that this day bee employed to heare his word, to make our prayers in common, to make confeſſion of our faith, and to vſe the Sacramentes. See wherevnto wee are called. And yet wee ſee howe all hath bene corrupted & brought to vtter confuſion in Poperie: for as they inuented dayes to honour their hee and ſhee Santes, and hauehave forged to them ſelues idols, ſo hauehave they thought they ought to ſerue them in all idleneſſe. Now ſeeing the world is ſo corrupted, we ought ſo much the better to note this declaration of the Sabbaoth day, as is here touched by Moſes. And withall let vsus knowe to what end our Lord hath commaunded the auncient people to hauehave one day in the weeke to reſt themſelues. And at this day, vnderſtanding how this outward ceremonie is aboliſhed by the comming of Chriſt, let vsus geue our ſelues to the ſpirituall reſt: that is, to dedicate our ſelues wholie vntounto God, renouncing our owne deſires and affections: and further let vsus reteine the exteriour policie, as farre as it apperteineth vntounto vsus: namelie, to ceaſe from our earthlie affaires, and all worldlie buſineſſe, to attend the better on the meditation of the works of God, that wee may bee exerciſed to knowe the benefites he beſtoweth on vsus, and aboue all, that wee may beſtow all our paines in acknowledging his gratious fauour, whiche he offereth dailie in his Goſpell, to bee confirmed and eſtabliſhed more and more therein, & when we ſhall hauehave emploied the Sunday to praiſe and magnifie the name of God, and to meditate on his workes, let vsus ſhewe all the reſt of the weeke how we hauehave profited herein.
Now let vsus caſt our ſelues downe before the face of our good God, with acknowledging of our faults, praying that it will pleaſe him to make vsus feele them better than wee hauehave done. And becauſe wee can not in any reſpect ſerue him, vntill this wickedneſſe and peruerſneſſe which is in vsus be aboliſhed: and becauſe he hath ſhewen that we ſhall not ceaſe to make warre againſt his iuſtice, as long as we ſhall loſe the bridle to our wicked thoughtes and concupiſcences, pray we, that it will pleaſe this good God, by the power of his holy ſpirite, to geue vsus this grace, to bee fullie conformed vntounto him, which is dead and riſen for vsus, to the end he might mortifie and quicken vsus, that wee may beare the markes of our Lord Ieſus, euen in renouncing our ſelues, and ordering our whole life ſo to his will, that wee deſire nothing, but to bee conformed to his iuſtice, to the end his lawe may bee accompliſhed in vsus, as it is ſpirituall: and that wee bee reformed both in fleſh and in ſpirite, to liue vnderunder his obedience. And foraſmuch as wee ſo ofte returne vntounto our ſelues, pray wee that it will pleaſe this good God to beare with vsus in our infirmities, till his reſt bee truelie accompliſhed in vsus, and that he hath gathered vsus into his heauenlie kingdome. That it will pleaſe him to graunt this grace, not onelie vntounto vsus, but to all people and nations of the earth, &c.