The doctrine of the sabbath plainely layde forth, and soundly proued by testimonies both of holy scripture, and also of olde and new ecclesiasticall writers. Declaring first from what things God would haue vs straightly to rest vpon the Lords day, and then by what meanes we ought publikely and priuatly to sanctifie the same: together with the sundry abuses of our time in both these kindes, and how they ought to bee reformed. Diuided into two bookes, by Nicolas Bownde, Doctor of Diuinitie.

The second booke, declaring the seuerall parts of Gods worship, whereby we ought publikely, and priuately to sanctifie and keepe holy the Lords Day, with other and by our selues. (Book 2)

Deut. 5.12. Keepe the Sabbath day to sanctifie it, as the Lord thy God hath commanded thee.

13. Sixe dayes thou shalt labour and doe all thy worke.

14. But the seuenth day is the sabbath of the Lord thy God: thou shalt not do any worke therein, thou, nor thy sonne, nor thy daughter, nor thy manseruant, nor thy mayde, nor thine oxe, nor thine asse, neither any of thy cattell, nor the stranger that is within thy gates: that thy manseruant, and thy mayde may rest as well as thou.

15. For remember that thou wast a seruant in the land•• of Egypt, and that the Lord thy God brought thee out thence by a mightie hand, and a stretched out arme: therefore the Lord thy God commanded thee to ob∣serue the Sabbath day.

THe second and last part of this Com∣mandement is,* 1.1 that wee carefullie spend the day of Rest vpon the holy ser∣uice of God alone: which though it be last in order, yet is the chiefe and principall thing in the Commande∣ment, and that whereunto the cea∣sing from labour is to be referred, and without which the other is vnperfect, and as it were a shadowe without the

bodie. Which that it is so indeede do, appeareth by the very wordes of the Lord, and the order of them pronounced from heauen as we haue alreadie seene Remember the Sabbath daye to keepe it holy, which also Moses preciselie commandeth in repeating the Law to the Israelites, be∣fore his death.* 1.2 Obserue the Sabbath day to sanctifie it, ••s the Lord thy God hath commanded thee, which daye wee are then rightlie said to sanctifie or keepe holy, when we be∣stowe it vpon the seruice of God, which is most holy, and so (by making it proper vnto that which is holy) both we and the daye are hallowed thereby.* 1.3 That great lear∣ned man Master Zanchius the diuinitie reader at Heidel∣berge, entreating vpon that place of Iohn (whom the fa∣ther hath sanctified) saith, that to be sanctified signifieth to bee consecrated vnto God, and to bee put apart from other things vnto an holy vse; and so is God said to haue sanctified vnto himselfe the Sabbath daye, that is, to haue selected it from the other dayes, and to haue consecrated it to himselfe. And this significatiō is very common in the scripture: wher∣upon the people also of God are said to be sanctified vnto God, and in this sense Christ taketh where, when he saith that he was sanctified of the father, for he alone of all the three per∣sons, and of all other creatures was ordained vnto the office of the mediator, and to be the head of the Church; euen be∣fore he tooke vpon him our flesh.

* 1.4Whereunto agreeth that of Chrysostome. Quid est? What is the meaning of this? He hath sanctified it: he hath distinguished it from other dayes, and we see to what end. For as M. Bullinger saith: God hath sanctified the Sabbath, not that one day in it owne nature,* 1.5 is better then another, or because he delighteth in our Idlenes, but hee hath therefore sundered the Sabbath from other dayes, which hee hath ap∣poynted for worke,* 1.6 that we resting from our workes vpon this one daye, might more freelie heare the law of God, and wor∣ship him. For by this meanes in deede all the things that euer haue been vsed in the sacred worship of God, haue

been hallowed, in so much, that of what kinde or na∣ture soeuer, they were before, yet now the holie God, whom onely they serued, and his holie worship, vnto which they are made proper, hath sanctified them, and made them so wholly to differ from all other, as though they were not of the same nature and kinde, and so from that they were before, as though they were not the same any more.

Thus we doe reade that the tabernacle and the temple were holy with all the ministers of both,* 1.7 & whatsoeuer thing els serued in them euen vnto the very garmēts of the priests; as it is in the 29. verse of the same chapter, and the tithes of the land giuen vnto the maintenance of Gods worship; and them that serued in it. So then as all other things are called most holie vnto the Lord in the same chapter, because they are separated from that common vse,* 1.8 wherein other of the same nature are imployed and may not bee vsed, but to the Lords vse: So the Sabbath day, or day of rest, is then sanctified of vs, when wee doe not vse it in the affayres of this life, from the which it must be seperate, and from which vpon it we must rest, (and therefore it is called a day of rest, as wee haue seene▪ but vse it in the Lords seruice, and make that day proper vnto it, and to nothing principally but that: So likewise in the 40. chap∣ter of Exod. (where mention is made of the rearing vp of the Tabernacle, and how euery thing was sanctified by Moses, and made holie) that which the Lord speaketh of Aaron is true of all other things that serued in the Ta∣bernacle: Thou shalt put vpon Aaron the holie garments,* 1.9 and shalt annoint him, & sanctifie him that he may minister vnto me in the Priests office: where in the latter words he expoundeth what is ment by making him holie, euen to appoynt him to that holie office, that hee might serue the Lord in his holie seruice. For as the Lord himselfe did then sanctifie the day, when he appoynted it to this holie end, so when he commandeth vs to sanctifie it, he requi∣reth

that wee should vse it onely to that holie ende, for which it was ordained, and so by the right vse of it, to maintaine (as it were) that holines, which at the first was put vpon it. Euen as Moses did then sanctifie all the fore∣named things, when he dedicated them to Gods wor∣ship, and the Priests (by vsing them in that manner alone) did keepe them holie still: which they should haue vn∣hallowed, whensoeuer they had abused them to any o∣ther end, or not vsed them to this holie end.

* 1.10Thus wee may easily vnderstand, what is the true hal∣lowing of the day, euen to spend it in all the parts of Gods worship, which maketh euery thing appoynted vnto it holie, euen the very time that is spent about it. Therefore as the common water being once brought into the Church, and appoynted for Baptisme, is no more com∣mon, but holie water, being seperated from the common vse of water (which is to wash, &c.) and now appoynted to assure vs of the forgiuenes of our sinnes by Christ, and of our new birth in him, at the commandement of God (which is holie): And as the common bread and wine set vpon the table of the Lord, appoynted for the Sacrament of the Lords Supper, (which is holy) and so put apart from the common vse of these creatures (which is to feede our bodies) and applyed to that vse which is not common but holie (namely, that we thereby might bee assured, as by most certaine pledges that our soules and bodies shall be nourished vp by faith in Iesus Christ vnto euerlasting life) are no more common bread, but holie, during this most holie vse: and the Lord Iesus Christ at the first, by appoynting them to these endes did sanctifie them, the Ministers and the people by thus vsing of them, doe hal∣low them, or keepe them holie: So what time soeuer is be∣stowed of any, vpon the seruice of God, he keepeth that holie, and the Lord commanding vs to keepe holie the day of rest, doth require that wee should spend it in the holie seruice of his maiestie, vnto which he himselfe appointed

it at the first, and so sanctified it. And this that wee might doe the better, he commandeth vs to rest from all other things in the world, that so the day might not bee taken vp with any thing els, saue this, which maketh it holie.

And thus we doe not onely see that it is further requi∣red in this Commandement, that Gods holie worship should be practised vpon this day,* 1.11 but also that this is the most especiall thing contained in it, and vnto which all other things are to be referred: & therefore the Lord him∣selfe in pronouncing the lawe, vseth as many words to commend vnto vs the sanctifying of the day, as he did to establish resting from worldly affayres: as namely, when first of all he sayth: Remember the Sabbath day to keepe it holie: and afterwards calleth it the Sabbath of the Lord thy God, that is, a day of resting from all other things, that it might be bestowed in seruing the Lord thy God, for it is called the Sabbath of the Lord, not so much because it was appoynted by the Lord, as for the Lords vse: & ther∣fore ought rather thus to be translated,* 1.12 The Sabbath vn∣to the Lord, or day of rest for the Lord. And amongst other great learned men, which thus reade it, so also writeth Tertullian: Septima die Sabbatiza Domino Deo tuo:* 1.13 Keepe the seuenth day an holie Sabbath vnto the Lord thy God.

And to this ende, as the Lord himselfe doth oftentimes call them his Sabbaths, so the ancient and learned father well obserueth it:* 1.14 Obseruandum (saith he) it is to be mar∣ked that he doth not say absolutely, and you shall sanctifie the Sabbath: but with a note of difference, Sabbatha mea, my Sabbaths. And so writeth Wolphius:* 1.15 De Sabbathis ple∣runque, God doth often so speake of the Sabbaths, that hee calles them his, not for difference sake, because the people of God then had none other: but that he might shewe that the Sabbath was appoynted for the honour of his name, and de∣dicated vnto his seruice. And as he giueth vs libertie to worke our owne worke vpon the sixe dayes, so he com∣maundeth

vs straightly to cease from them vpon the se∣uenth: that we might worke for the Lord, seeing it is ap∣pointed to bee a day of resting from all other affaires for the Lords busines sake. And last of all hee addeth, that whereas the Lorde did create the worlde in sixe daies, hee himselfe entered into a new worke, distinct from the for∣mer vpon the seuenth, and therefore bestowed an especiall blessing vpon that day, which all the rest haue not, euen the blessing of sanctification, that it might be kept holy to himselfe. For as Master Caluin sayth, Benedixit & sancti∣ficauit,* 1.16 secundum verbum est exegeticum prioris: Of these two words, (the Lord blessed and sanctified) the latter doth expound the former.

* 1.17Whereunto agreeeth Peter Martyr, To blesse is to giue and bestow something: this did he chiefly giue vnto it, that therein wee should rest, and apply our selues to the ser∣uice of God: which so many words aboundantly testifie, that the waightiest thing in this commandement, is that the day of rest should bee bestowed vpon Gods seruice, in so much that if we had attained vnto the perfect obseruing of the rest, yet we are not come to the end and goale (as it were) of this commandement, no not vnto the midde way of it: which is so much the more diligently to be ta∣ken heed vnto, because many through a grosse and pal∣pable ignorance and want of religion, as they cannot be persuaded of that precise rest, which we haue seene here commanded, so more prophanely dreame, that though not all, yet the greatest part of obedience vnto this com∣mandement consisteth in abstaining from al worldly bu∣sines, and therefore they that haue some care of this, yet neuer or very seldome thinke of the other, and making some conscience of working that day, thinke it to bee a veniall, or no sinne at all to neglecte the seruice of God, (which is most especially required) or at least wise not to be throughly occupied about it,* 1.18 as the Lord on that day doth require. For as Master Caluin sayth, God was not

delighted with the idlenes of his people, but when hee bad them rest vpon the seuenth day, there was relation to an o∣ther end: For as the same man saith in another place, This were a very bare and naked thing,* 1.19 that our hands one∣ly and our feete should rest, and that nothing else should bee done. What must we doe then? wee ought to apply this rest vnto a more high and excellent thing. And a little after he shewes it more particularly, saying, When our shop win∣dowes are shut in on the sunday, when wee trauaile not after the common order and fashion of men, this is to the ende wee should haue more liberty and leasure to attend on that which God commandeth, that is to wit, to be taught by his word, to assemble our selues together to make confession of our faith, to call on his name, to exercise our selues in the vse of his sacraments. Therefore the seruant of God Moses, to meete with this grosse corruption in the 5. of Deutero∣nomie, doth not onely vse the forenamed word of sancti∣fying the day, but further addeth in the same place: As the Lord thy God hath commanded thee,* 1.20 making the great∣est part of the commandement to consist in hallowing of the day. For when God sanctified the day,* 1.21 he comman∣ded man to sanctifie it, that is, to bestowe it in holy exer∣cises.

So then looke howe many reasons there were before for the establishing of the day of rest, so many more are there for the keeping it holy, seeing this is the principall end of resting, that it might be hallowed, which because it cannot be in that manner that it should, vnlesse we doe rest, (for we cannot wholly bestow it vpon Gods seruice, if wee bestowe it vpon our busines in whole, or in part) therefore that this principall might haue his due roome, al other things must giue place vnto it. And though there were many other causes of ordaining the day of rest, (as we haue alreadie seene) yet none so chiefe and principall as this: For Adam being in paradise, whiles he had not yet sinned, though he was therefore exempted from ma∣ny

causes of resting, which his posteritie did stande in need of, yet for this cause was bound vnto it, as much as any, that resting from the works of the garden, he might sanctifie it according to the commandement, which o∣therwise he could not doe. And therefore in the wordes of the commandement we are willed to remember the Sabbath day to keepe it holy,* 1.22 not so much remembring that we rest vpon it, as that we sanctifie the time of our rest, and therfore remember to rest before hand, that nothing might hinder vs from the worship of God vpon the day of rest, but therfore rest, and therefore remember to rest, that the seruice of God might bee taken in hand. And as it is a sin not to be carefull of the Sabbath, that we might rest vpon it, so it is a greater sinne not to obserue it, that it might be a Sabbath vnto the Lorde by sanctifying of it: and if for want of heedfulnes any thing do compell vs to worke vpon the day of rest, it is our sinne in not marking the Sabbath day: so if by our negligence we cannot san∣ctifie the day of rest vnto the Lorde, it is a greater sinne of not remēbring to keepe it holy, which is the first & great∣est thing in this commandement.

Master Musculus sayth, Polluitur Sabbathum, cum cuius gratia instituitur,* 1.23 à pleris{que} plane non curatur: The Sabbath is broken of many, when they consider not to what end it was ordained. How many in the world can and do remember well enough the Sabbath day to rest vpon it? but how fewe doe remember to imploy that time about the Lords busines, and so to keepe it holy? One maketh account of the Sabbath day for this ende, another recko∣neth of it for that, and euery one remembreth it for some purpose, but the Lord would haue vs to remember it, that wee might altogether bestowe it vpon his worship, yet none almost looketh vnto that. Therefore it was the wis∣dome of God to meet with this blockishnes of our, (who remember euery thing sauing that, that we should, and those good things which we doe remember, wee thinke of them to farre other ends then wee ought to doe) and

to tell vs plainly, that this is the chiefest ende of marking the Sabbath, that we might keepe it holy: which if we doe not, as we cannot so well marke it, as we should, so wee doe marke it to a wrong ende, and doe (as it were) take our markes amisse of it. Master Caluin vpon these words sayth, Hinc colligimus: Wee gather from hence, that God speakes not of a small matter,* 1.24 when he commends the sancti∣fication of the Sabbath not in a word, but doth exhort them vnto the diligent marking of it, and so doth pronounce that their want of care to marke, is a breach of the commande∣ment. And Master Musculus vpon the same words saith, Notādum quod, It is to be noted that he doth not simply say: Sanctifie the Sabbath day, but remember to do it. This kind of commanding is not light, but waightie, hereby is signified,* 1.25 that a matter of great importance is commaunded, and that which by no meanes is to bee neglected, but with great care to be kept. For so do parents and masters vse to commend the doing of those things vnto their seruants & children, which aboue all other things they would haue least of all neglected. So then if it be necessary to rest vpon this day, (as it hath been strongly prooued vnto vs) then is it much more ne∣cessary to sanctifie the day, as we haue seene in part, and it shall more fully appeare vnto vs hereafter. Which wee had need so much the more carefully to take heede vnto, because the common practise of men is so cleane contra∣rie vnto it, and the sinne as it is more common, so it is greater and more dangerous.

And now we may more plainely vnderstand the great necessitie of that precise rest, which hath beene so often spoken of, and is so hardly receiued, euen for because that otherwise we cannot so keepe it holy vnto the Lord, as we ought to doe: For this is the law of things consecrated vnto the Lord, that they may not otherwise be imployed, thē to his vse, & they must not be partly his, & partly ours, but altogether his, if they be holy to him: therfore seeing the day must bee hallowed, it must not be vsed in other affaires, sauing in the lords busines, & it must not be part∣ly

ours by dooing our owne worke, and partly the Lords by dooing his, but his alone; as it is called a Sabbath vnto the Lorde, and therefore we are willed to doe no manner of worke in it.

And that the truth of this doctrine might appeare vnto vs so clearely as the noone daye,* 1.26 euen that the Sabbath ought most vndoubtedlie to be sanctified of all sortes, let vs vnto all this, which hath been alreadie spoken, adde the consideration of so many scriptures, wherein the spirit of God speaking of the Sabbath, doth in most significant words, commende (according to our capacitie) this truth againe and againe to vs. And first of all in the sixteene chapter of Exodus.* 1.27 To morrow is the rest of the holy Sab∣bath vnto the Lord: and afterwards: To day is the sabbath vnto the Lord; in both which places he calleth it a Sab∣bath vnto the Lord, and in the former place, an holy rest, not onely shewing that they should rest vpon it, but e∣specially to what ende, namely that they might keepe the day holy vnto the Lord by seruing of him: and therefore he standeth vpon it, calling it an holie rest, and further ad∣ding a Sabbath vnto the Lord: as purposing to let them see into the most especiall end of their resting, euen the sanc∣tification of the daye in the holy seruice of God. More∣ouer in the thirtie one chapter of the same booke:* 1.28 Ye shall keepe the Sabbath, for it is holie vnto you. Sixe dayes shall men worke, but in the seuenth day is the Sabbath of the holy rest vnto the Lord: where he calleth it both holie, and holy vnto the Lord: shewing what manner of rest it must bee, not an idlenes, or sleepie taking of our rest and ease, but a carefull spending of that time in Gods seruice, in which we must rest from all other things, especially for that pur∣pose. Likewise in the 35. chapter of the same booke: Sixe dayes shalt thou worke,* 1.29 but the seuenth day shall be vn∣to you the holy day of rest vnto the Lord: where Moses declaring that message vnto the people, which he had re∣ceiued before from the Lord for them, telleth it to them

fully and in the same number of wordes almost, straight∣ly requiring at their hands the keeping holy of the Sabbath day, as a thing of great importance, as appeareth by his speech so earnest, and doubled, calling it an holy Sabbath, and then a day of rest vnto the Lord.

But what should I here stand vpon all the places of Gods word, in the olde and new testament, (which are infinite) giuing most certaine testimonie and authenti∣call credite to this doctrine; the time would not serue, and the treatise would grow into a greater volume, then I am willing it should: these may suffice to shew vnto vs, that the keeping holy of the Sabbath day, must be the prin∣cipall matter in this commaundement, and (as it were) stand in the first ranke, when it is in so many places, and in such ample wordes commended, and recommended vnto vs. For if it be the wisdome of a seruant, there to be very attentiue, where his master vseth many words, and to be assured, that that is a matter of great waight; then much more ought wee to iudge the hallowing of the Sab∣bath daye to bee a thing, then the which nothing ought more to be regarded of vs, when vnto the words of Re∣membring and Marking (that are set in the beginning of the commandement) this thing also is in so many words spoken vnto vs, and as it were beaten into our eares. That I might not speake any thing of such other places, where∣in the seruing of God, in the place appoynted by him∣selfe, is adioyned vnto such exhortations as are made for the keeping of the Sabbath, thereby declaring by what meanes especially the Sabbath is kept holie:* 1.30 as ye shall keep my Sabbath, and reuerence my sanctuarie: where the Pro∣phet Moses exhorting the Israelites to the diligent kee∣ping of the Sabbath daye, speaketh vnto them of that worship of God, which was practised in the sanctuarie, as the onely way to keepe it. Vnto which agreeth that which is set downe in the 23. chapter of the same booke. Sixe dayes shall worke be done,* 1.31 but in the seuenth day shall be

the sabbath of rest, an holy conuocation. Ye shall do no worke therein, it is the Sabbath of the Lord in all your dwellings. For in this place hee doth not onely call it a sabbath vnto the Lorde (so many times before) but also saith,* 1.32 that vpon it must be an holie assemblie, which assemblie then should be holie, because they must meete for an holy purpose, not to deale about any worldly affayres, (which not∣withstanding they did at other times) but to bee occupi∣ed altogether in the holy seruice of God, and in an holy place.

And this was a thing not peculiarly belonging to some one day, but generallie commanded, and practised vpon euery Sabbath day: namely to haue holy meetings, that the day might be kept holy. And indeed, it was so insepa∣rably adioyned vnto the Sabbath, that it was not onely ordinarie vpon the seuenth day, which is onely properly called the Sabbath, but vpon all other festiuall dayes of the Iewes, commanded by God vnto them to obserue, (which had also the nature of the first, and true Sabbath) as appeareth most plentifullie in this one forenamed chapter of Leuiticus in many verses, where their seuerall feastes are reckoned vp: of which as he afterwards spea∣keth in particulars,* 1.33 so thus of them all in generall. These are the feasts of the Lord, and holy conuocations which yee shall proclayme in their seasons, calling them feastes vnto the Lord, that is, dayes of reioycing before him, & thanks∣giuing to him for his benefites, and praying to God for the continuance of them: wherein that they might bee furthered, they had the exercises of the worde, and offe∣ring vp of sacrifices, euen as they did rest from their other busines, that they might wholy attend vpon these, and so the conuocations or assemblies of the people were holie: which if it were true of those daies that were but appurte∣nances vnto the weekely Sabbath, then must it needes much more be verified of it, whereunto all the other were referred. And if the other dayes could not be feastes vn∣to

the Lord, as they are called, vnlesse they were holie as∣semblies, then much lesse can this bee a Sabbath vnto the Lord, which is the very name of it, vnlesse their meetings be in the Lord, and for his worships sake.

For this cause the Prophet Esay calleth it the Lords ho∣lie day, and a day consecrated as glorious vnto the Lord, say∣ing: If thou turne away thy foote from the Sabbath,* 1.34 from do∣ing thy will on my holie day, and call the Sabbath a delight to consecrate it, as glorious vnto the Lord, and shalt honour him, &c. whereby he doth declare that the especiall thing in the Sabbath day, is the honor and seruice of God, vpon which we must so altogether attend, that it may appeare that wee haue dedicated the day vnto him indeede, and made this the chiefe glorie of it, that it is holie vnto him. Therefore it was commanded in the lawe, that the sacrifi∣ces, and so consequently al other parts of Gods worship, (which were neuer seuered from them) should bee dou∣bled vpō the Sabbath day,* 1.35 that so they might altogether be occupied about them, and doe nothing els, the whole time being taken vp with them: as is in expresse words set downe by Moses, Numb. 28.* 1.36 where hauing spoken before of the daily morning and euening sacrifice, he ad∣deth: But on the Sabbath day, ye shall offer two lambes of a yeare old without spot, and two tenth deales of fine flower for a meate offering, mingled with oyle, and the drinke offering thereof: this is the burnt offering of euery Sabbath, beside the continuall burnt offering and drinke offering thereof. And Chrysostome speaking of this thing, sayth,* 1.37 The Sab∣bath was not giuen for idlenes sake, but rather that wee be∣ing drawne away from the cares of temporall things, might bestow all our leisure vpon spirituall things: Nam sacerdos eo die duplicat hostiam: For (sayth he) the priest vpon that day doth double his sacrifice.

And if wee looke into the 17. chapter of the Prophet Ieremie, where he promiseth from God, a blessing to the Iewes, if they would keepe the Sabbath, and threatneth a

most grieuous destruction to them, if they did breake it, wee shall finde that in many verses, speaking of the true manner of keeping that Commandement, how he not onely requireth a resting from bodily labour, but also the bestowing of it vpon Gods seruice, when alwaies he ioy∣neth these two together:* 1.38 If ye doe no worke, but sanctifie the Sabbath, as I commanded your fathers. Whereunto a∣greeth the practise of the whole Church, from time to time, as appeareth by the very reading of the storie of the new Testament, in which from the one end of it, vnto the other, nothing is more cleare, then the ordinarie reading, preaching, and hearing of the law publikely, with all the rest of Gods seruice practised vpon the Sabbath with one consent: which as it is confirmed by infinite testimonies, so the time would not serue to stand vpon them, I will content my selfe with that one, which is set downe in the Acts of the Apostles: For Moses of old time hath in euery citie them that preach him,* 1.39 seeing he is read in the Syna∣gogues euery Sabbath day.

And when the day was chaunged, all the exercises of religion were chaunged together with it, and did still ac∣companie it:* 1.40 So that the holie meetings of the Church were vpon the first day of the weeke. I call them holie (as before) because they were taken in hand, and continued only for the holie seruice of God, as it is apparant in the 20. chap∣ter of the same booke, besides many other places, where the Euangelist S. Luke writeth thus: The first day of the weeke the Disciples being come together to breake bread. Paul preacheth vnto them,* 1.41 &c. Whereunto no doubt the Apostle S. Iohn had respect in his Reuelation, when he calleth this new day,* 1.42 by this new name, the Lords day, de∣riuing it from the Lord Iesus, who was made Lord and heire of all things, who as hee did rise againe vpon this day, so he did institute a new seruice, and a new ministerie, and a new day in the honour of the new worke, which he had now finished. So that it is true, which Master Bucer sayth:

Communi Christianorum consensu dies Dominicus cō∣uentibus ecclesijs publicis dicatus fuit ipso statim tēpore Apostolorū:* 1.43 The Lords day was appoynted for the common assemblies of the Church, euen in the Apostles time. And therefore (as it hath been declared before) this was not first brought in by the Christian Emperours, but allowed and approued by them, or rather by publike authoritie established, whereas the Christians did without law, by the authoritie of Gods word, obserue it before. So that it may truely be called the Lords day, as it is indeed, not on∣ly because the Lord Iesus did arise from the dead vpon that day, and so declared that he had made an end of the worke of our redemption, but also and especially because by seruing of him vpon that day, in that manner that he hath appoynted, not onely the memorie of it is kept, but we are made partakers of the benefit of it also.

Therefore, vnlesse wee will chaunge the name, which wee ought most precisely to keepe, as a chiefe honour of it, wee must retaine the seruice of it, without the which, the name is idle and fruitlesse. For as S. Augustine sayth: Tantum diuinis cultibus seruiamus dantes scilicet huic diei reuerentiam: We rest (sayth he) from other things,* 1.44 that wee might onely serue God, therein giuing honour and reuerence vnto this day. Shewing that the honour of the day consists in seruing God vpon it. For as the Apostle Paul writing of the Sacrament of the bodie and bloud of our Lord & Sauiour Iesus Christ, doth vse these words, the Lords Supper, and the cup of the Lord,* 1.45 and the Lords table, not onely because this was instituted by our Lord Iesus Christ, but also because he is there most truely pre∣sent, and doth there wholly offer himselfe vnto vs, to bee made partakers of him, and because we ministring and receiuing of it, do yeeld him that seruice, which he requi∣reth of vs, according to his Commandement;* 1.46 Doe this in the remembrance of me: Euen so it is called the Lords day, both in the olde and new Testament, because of the ser∣uice

in it done vnto the Lord: as the Church also there∣fore is called the Lords house,* 1.47 because it is the house of prayer vnto him.

All which places seuerally by themselues, and ioynt∣ly together, doe beare witnesse vnto the thing wee haue in hand, namely, that here is commended vnto vs, not on∣ly the carefull abstayning from all worldly busines, but especially and aboue al the holy spending of the time in the diuine seruice of God, which is so much greater then the o∣ther, by how much the principall in euery thing, is grea∣ter then those that are but helpes and furtherances vnto it. And here I may put you in minde of that which Au∣gustine sayth to this purpose:* 1.48 Let vs take heede that our rest be not idle and vaine, but being seuered from al other bu∣sines: Solo diuino cultui vacemus: let vs attend only vpon the worship of God.

Therefore let vs in the feare of God be perswaded, that it is our bounden dutie vpon this day to ioyne our selues to the holie assemblies of Gods people in the Church,* 1.49 (which is his house) there to serue him, and to come thi∣ther, as it were to his schoole, there to heare his voyce, to learne his most holie will, to doe it, that so also we might make prouision for our soules, that we might be the fitter to serue him the whole weeke following. And this is that, which an eloquent and diuine Philosopher writeth: When the Sabbath is so greatly commended in the old testament:* 1.50 Schola Domini praecipue commendatur, Academia non Platonis, vel Aristot. The schoole of God especially is com∣mended vnto vs, not the schoole of Plato, or Aristotle, but of almightie God, the knowledge (I say) of his law, and the vn∣derstanding of the heauenly couenant betweene God and man is commended vnto vs. And this was the practise of the Primitiue Church, as it appeareth by the constitutiōs of the Apostles (if they bee these) wherein it is thus de∣creed:* 1.51 Ʋerùm in die Dominico diligentius conuenite: Come together more diligently vpon the Lords day, to giue

thankes vnto God, who hath made all things by Iesus Christ, and hath sent him vnto vs, and hath suffered him to dye, and raised him from the dead: For what excuse (say they) can he bring vnto God, who vpon this day doth not come to heare the wholsome word of the resurrection of Christ?

But if we further demaund what are the pars of Gods seruice, that we should be occupied in; surely to speake of the true manner of worshipping God, doth not pro∣perly belong to this place, it was sufficiently opened vn∣to v••in the second commandement, but generally what∣soeuer is the true worshippe of GOD, in that wee are bound to serue him publikely and priuatly, as at all o∣ther conuenient times, so wholly and altogether vpon this day, and to doe nothing but that, that so it might be an holy day indeede, consecrated vnto the Lorde, and the Lords day alone, as wee haue seene it to bee called in the scriptures. Therefore whereas the Lord is serued in the ministrie of his word, sacraments, prayer, & al other parts of his holy discipline and gouernement, which hee hath appointed for his Church, these are the very thinges in which the day is to be consumed, and without the which we cannot sanctifie it in the least tolerable measure. In so much that as we haue seene the sanctifying of this day so highly cōmended vnto vs in the word, so we shal see the practise of all these set downe in particulars, in sundry places of the same worde, as the onely meanes whereby it is sanctified of vs.

Therfore we haue seen already,* 1.52 that many sacrifices were then to bee offered, which were neuer truely performed without the word, which gaue life vnto them, and with∣out prayer, that they might bee accepted, and confession of their sinnes, that thereby they might be assured of the forgiuenes of them: So that in commanding the one by name, he includeth the other, which were neuer seuered from it, especially seeing that in so many places of the scripture they be ioyned together. And this is that which

the Prophet Ezechiel speaketh of,* 1.53 shewing both the Prince and the people, what they should doe vpon the Sabbath, namely, that the gates of the Temple being set o∣pen, they should repaire thither, and there the Priests should offer their burnt offeringes, and they should worship the Lorde.

But it is more plainely set downe in the newe Testa∣ment, that it was the ordinary custome of the ministers, and people to meete together, and ioyne in the word, sa∣crament and prayer. For in the 20. chapter of the Acts, it is reported by Saint Luke,* 1.54 that the Church of God at Troas, vpon the first day of the weeke, (which is the Lords day) came together to breake bread, (that is, to receiue the sacrament,* 1.55 hee noting for breuitie sake, vnder one kinde the whole action) and he taketh that rather then any o∣ther, to shewe vs that this was one of the vsuall partes of Gods seruice in the primitiue church, to receiue the sacra∣ment euery Lords day, as well as to serue him in any thing else: and Paul being there, then preached, where hee al∣ledging no other cause of both these, then that it was the first day of the weeke, (wh••ch was then appointed to bee sanctified) doth teach vs, that these are the meanes to sanctifie it by, and that they are proper vnto the day.

Now though prayer be not here named, yet we are to presume that neither the word nor sacraments were mi∣nistred withouth it, seeing the fruite of both dependeth vpon the blessing of God, which is obtained by prayer, and seeing that in other places they are ioyned together. And that the ministrie of the word is so vnseparably ioy∣ned to the Sabbath, and hath alwaies beene, further ap∣peareth by that which is most plainely & in many words set downe in the 13.* 1.56 chapter of the same storie: where it is thus written, When Paul and Barnabas departed from Perga, they came to Antiochia, a citie of Pisidia, and went into the Synagogue on the Sabbath day, and sate downe. 15. And after the lecture of the law and Prophets, the rulers of

the synagogue sent vnto them, saying: Ye men and brethren, if yee haue any worde of exhortation for the people, say on. 16. Then Paul stood vp, and beckened with the hande, and sayd, Men of Israell, &c. as followeth in that chapter, to the 42. verse, where againe it is written, that when they were come out of the Synagogue of the Iewes, the Gentiles besought that they would preach these wordes to them the next Sabbath day. 44. And the next Sabbath day came al∣most the whole citie, to heare the world of GOD: which words doe sufficiently shew, that it hath alwaies beene diligently obserued of the Church to sanctifie the Sab∣bath day in the publike reading and preaching of the word, as in the most singular part of Gods seruice: For Paul came and founde the Church alreadie met together vpon the Sabbath, and reading the lawe and the Prophets, and then was desired to preach: and afterwards being de∣sired to preach againe, they came and heard him vpon the Sabbath. And in the 15. chapter wee haue heard alrea∣die, That Moses hath of old time,* 1.57 in euery citie them that preach him, seeing he is read euery Sabbath day in the Syna∣gogues. Besides that which is written of Paul in the 17.* 1.58 chapter, that he comming to Thessalonica, where was a Sy∣nagogue of the Iewes, as his manner was, went in vnto them, and three Sabbath daies disputed with them by the scrip∣tures, opening and alledging that Christ must haue suffered, and risen againe from the dead, and this is Iesus Christ, whom (sayd he) I preach vnto you.

But it were an endlesse labour (though profitable) in order to reckon vp all the seuerall places, which shewe that these are the holy works of the Sabbath, which the Lord requiteth all men to bee occupied in, if they will sanctifie the day according to his commandement, and as the practise of the Church giueth vs example. And vp∣on these considerations, it seemeth it was enacted in a councell held in Germanie, vnder Charles the great, for the maintaining of the publike preaching euery Lords

day,* 1.59 that Si forte Episcopus, If the Bishop be not at home, or be sicke, or vpon any other vrgent cause be not able himselfe▪ Nunquam tamen desit diebus Dominicis, qui verbum Dei praedicet, Yet let it bee so prouided that there neuer want one to preach the worde of God vnto the people on the Lords daies.

* 1.60Master Melancthon reckoning vp many parts of sanc∣tifying the Sabbath, sayth, Piè fungi ministerio, where he makes this not onely one, but the principall thing, for a man well to discharge his ministerie: in which answer he includeth the preaching of the word, because a little before he sayth, that the Prophets when they lament the desolation of the Sabbath, they complaine, Abolitum esse ministerium docendi, That the ministerie of teaching was abolished, and that the priests lips did not keepe know∣ledge: But (as themselues say) they were dumme dogs, and delighted in sleeping.

* 1.61And Master Bucer in this argument, writing of the practise of that Church wherein himselfe liued, sayth, Dominicis diebus in singulis Parochijs, ad minimum duae, si non tres habentur conciones, Vpon the Lords dayes in eue∣ry parish, there are two sermons at the least, if not three. Which also as it may be truely sayd of a great number of Churches in England, for the space of these many yeares, vnder the most happy raigne of her maiestie, to the great glory of God, her singular renowne, and the saluation of many soules: so in that respect, we are to bow our knees vnto God day and night for the preseruation of her royal maiestie, that it may be so by her meanes for euer: as al∣so that in those places, where it is yet wanting, it might be brought in, in Gods most blessed time, if our vnthank∣fulnes doe not hinder vs, euen as that zealous and good King Iehosaphat, could not doe all things in his time, that he would for the reformation of the Church, because the people then had not prepared their hearts to serue the GOD of their fathers.* 1.62

Therefore to be short, let vs looke vnto that which is in the chapter immediatly following:* 1.63 That Paul abiding at Corinth, disputed in the Synagogue euery Sabbath day, and exhorted the Iewes, and the Grecians. Here the holy Ghost witnesseth of him, that hee did openly teach the scriptures euery Sabbath day, and in the forenamed place, that it was his manner so to doe: then it must needs be the custome of the Church to come to the publike ministrie of the word vpon those dayes,* 1.64 and it must be a common manner with them: which is spoken to this end, that we might not be of that brutish mind that some are of, that know no other thing to do vpon the Sabbath but to rest, and take their ease, and therfore lye many times at home sleeping most prophanely, and so their oxe and their asse in ceasing from their worke, keepe as good a Sabbath as they: neither to be so ignorant as others are, who con∣tent thēselues with their owne priuate readings at home, or with the bare reading of the word in the Church neg∣lecting the preaching of it, not labouring to procure it to themselues, nor repairing to those places in the meane season where it is, though it be the chiefest part of Gods seruice, and therefore the most especiall meanes where∣by the Sabbath is sanctified, and without the which all other things in the seruice of God, are lesse accepted of God, and more vnprofitable to our owne selues.

Therefore how many places of scripture haue wee seene before, commanding vs so straightly, to sanctifie the Sabbath, so many are there binding all men of what estate and cōdition soeuer, to listen after the preaching of the word, and to be at it euery Sabbath, if they haue any care to dis∣charge themselues of that obedience vnto God, which he so straightly requireth at their hands. As we may see in the scriptures, how they that feared God, liuing in the corrupt times of the Church, and so not hauing their or∣dinarie teachers, haue vpon the Sabbath day frequented those places, though farre off, where by the doctrine of

the word, they might sanctifie the day in some good ac∣ceptable manner.

In which consideration, the Shunamite (as it is recor∣ded in the second booke of the Kings) when his wife tolde him that she was going to the Prophet,* 1.65 but concealed the cause from him (which was for the restoring of her sonne to life, which she had obtained by his meanes before) he demaundeth of her, why she should goe that day, seeing that it was neither new moone, nor the Sabbath day: as though he had sayd, if it had been any of these daies, which the Lord had commanded to be kept holy, then no maruaile if she hastened thitherward so fast: For so it ought to be, and so it appeareth she vsed to doe, that by hearing of his doctrine, she might keepe holie the day, and so thereby bee furthered in all other holie dueties.

In this respect I would to God wee might say of our time,* 1.66 as Iustine Martyr doth of his: Die, qui solis dicitur, omnes qui in oppidis vel agris morantur in vnum locum conueniunt: Vpon the day that is called Sunday, all that dwell in the townes or villages doe meete in one place: and for the space of an houre the canonical scriptures of the Pro∣phets & Apostles are read. It is a Canon in the prouincial Councell of Malisgon, That if any man haue a Church neere them, they should goe together, and there vpon the Lords day to bee occupied in prayer, &c. Where their mea∣ning was not to dispense with them that were further off, but to inioyne all to goe to their next Churches. And in another Councell, this is the maine reason why they should giue ouer all worldly affayres: Quo facilius ad ec∣clesiam venientes:* 1.67 That they might the more easily come to the Church and pray, &c.

And vnto this doth that learned father and Bishop Augustine exhort his auditors, in a sermon which I haue often alleadged, which is worthie of all men for this pur∣pose to be read ouer:* 1.68 Let no man separate himselfe from diuine seruice: Neque otiosus quis domi remaneat: nei∣ther

let any man tarrie idling at home,* 1.69 when other are gone to the Church. Which also as it is very Christianly proui∣ded for vnder her most excellent Maiestie, both by sta∣tute, and also by her Iniunctions,* 1.70 that all should resort vn∣to their parishes vpon all Sundaies, and there to continue the whole time of godly seruice, vnder the paine of penaltie: So it had been happie for this land, if in all places it had been executed, but with halfe that care, that it was first meant. But I may complaine of it, with Master Caluin,* 1.71 rather thē amend it, That whereas, if we were so feruent in the loue of God, as wee should, all would morning and euening, assemble themselues together, to the end they might be edified more and more in the seruice of God: we see that with much adoe, men will assemble themselues on the Sunday, and that many are to bee holden to this order, by force and violence: and a little after, it sufficeth not, that euery one withdraw himself to his owne house, either to reade the holie scriptures, or to pray vnto God, but it behoueth that we come into the compa∣nie of the faithfull, and there declare the concord and agree∣ment we haue with the whole bodie of the Church, and cele∣brate in such wise this order, as the Lord hath commaun∣ded.

So then as wee haue seene heretofore, that it is lawfull vpon these occasions, to trauaile vpon the day of rest, now we learne that it is necessarie, not only tolerated, but inioyned vnto vs, because it is the day that must be san∣ctified, and therefore all labours commanded, whereby wee may hallowe it in the best manner. Therefore let vs in all conscience and care to serue God, cast away such vaine pretences (as that the weather is too hot, or too cold, the wayes are too foule, the iourney too long, and a thousand more) which might hinder vs at any time frō the preach∣ing of the word, and common prayer, in which consisteth the head and the foote of keeping holie the Sabbath day. For these are so necessarie, and haue been so continually practised of the Church, & by succession as it were from

hand to hand deliuered to the posteritie, that wee should too much degenerate from them, if wee should debarre our selues from these holie things.

The Apostle writing to the Corinthians, where he had before taught euery Sabbath day, and so by his example and doctrine, shewed them the right manner of keeping holie the day, when afterwards some great abuses were crept into the Church, he writeth vnto them, and correc∣teth the faults that were in their solemne assemblies vpon the Lords day, as appeareth most plainly in the processe of the whole chapter, but more especially, when he so many times repeateth their generall comming together:* 1.72 seeing then he findeth fault with the corruptions in prayer, pro∣phecying or preaching, and the Sacrament, it is most e∣uident, and must needes bee granted, that these were the holie exercises vpon that day vsually in their common meetings, whereby the day was made holie vnto the Lord, and most glorious to them. If thē it be so (as it cannot be denyed, vnles we will denye the cleere light of the Sunne at midday) that the chiefest poynt of hallowing the Sabbath day, consisteth in comming to Gods house, where he offereth vnto vs the speciall parts of his seruice to be occupied in, and no where so much as there;* 1.73 then it must needes bee subscribed vnto, that in Poperie, and al false religion, there is nothing els but a meere prophaning of the day, by abo∣minable idolatrie and superstition: and so many daies as we were vnder that intolerable bondage, we were set free from Gods seruice, and so long liued wee in a continuall breach of this Commandement. And not onely so, but wheresoeuer the preaching of the word is not, or where men haue it, and come not to it, there can they not san∣ctifie the day in that manner that they should, because they want the principall part of Gods seruice, and that which should direct them in all others, and make them most profitable vnto them.

Which if it be so, (as wee cannot with the least shew

of reason deny it) then what cause haue wee to be sorrie for our selues and others? Which haue so many times broken this law by wilfull absenting our selues from the Church without any iust cause, or by not seeking to the Prophets to teach vs, when wee had not them at home, and which doe so continuallie see our brethren in many places, for want of teaching, willingly to breake this law, and which must needes foresee, ours and their posteritie to fall into the same sinne, nay to continue and dye in it, vnles by establishing a preaching ministrie euery where (which all are commanded publikely to pray) the disease be now cured, and so to be preuented in time to come.* 1.74

And if this be the estate of the poore people,* 1.75 that haue not the preaching of the word among thē, that by brea∣king the Sabbath continually they must needes prouoke the most patient Lordes wrath at the last, and endanger their owne soules health: what can bee saide or thought sufficiently, and answerably vnto the sinne of them, who being called the ministers of God, as they that should be the chiefe in his seruice, and goe before others in it, by preaching vnto them, are able and willing to do nothing lesse in the world, then that? For partlie they are igno∣rant, and cannot doe it, partlie they are giuen to ease, and will not doe it, and partly they haue so many charges to looke vnto, that they know not where to begin to doe it. And so doe not onely vnhallow euery Sabbath daye that the liue, and doe bestow no daye in the weeke so ill as that, (which they should bestow best of all) because they neglect that, which God requireth most of all at their hands: but also are the onely chiefe causes euerie where of vnhallowing the Sabbath, and doe compell the people to breake it, whether they will or no: which sinne is yet so much the greater in them, because it is not ac∣counted of, and so there is no care to amend it. But let them bee assured, that all the charges giuen concerning the sanctifying of the Sabbath in the scripture must bee

double charged vpon them, for themselues, & their peo∣ple; and looke how earnestlie this is by the Lord com∣manded, so seuerely will it one day bee required at their hands, when they shall haue no bodie to speake for them, nay they shall pleade against themselues, and better were it for them a thousand times, to begge in the meane sea∣son, then to eate vp, and to liue vpon (as it were) their owne sinnes, and the sinnes of their people, and to carry about with them their owne bayne, not by slipping into, of humaine frailty, but stubbornely falling into, and more wilfullie lying in so manifest a breach of so great a com∣mandement, and that in the highest poynte of it.

* 1.76Therefore to daye if we will heare Gods voyce, let vs not harden our hearts against it, but, let vs receiue the trueth in loue, least he giue vs vp to strong illusions, effectuallie to be deceiued, and to beleeue a lye, and let vs confesse as the trueth is, that the Lord would haue euerie Sabbath to bee sanctified, by the Minister and the people, and that in the Church he ought to preach the word, and they to heare it euery Sabbath daye: And though we bee not so grosselie blinded to imagine that it is not necessarie one whit vp∣on that day, we must not also be deceiued to thinke, that now and then is sufficient, once a moneth, or twise a quarter, and so sometime both Minister and people should be exempted from it, as though they could sanc∣tifie the daye after some other manner.

And though I haue iustly stood vpon the preaching of the worde especially, because it is the greatest parte of Gods seruice, and yet that which is most neglected: my meaning is not to exclude the other, as though they ap∣pertained not vnto vs: for it wholly and euery parte of it doth concerne vs, and is to bee practised vpon this daye. Therefore wee must also come to the reading of the worde,* 1.77 and common prayer, and receiue the Sacrament so oft as it is administred, yea though we receiued it the Lords day immediatlie before, and be present at the Baptisme of o∣thers.

For wee haue in the forenamed places, seene all these practised together, & seeing they be parts of Gods publike worship, we must leaue no holy worke of his vn∣done, whereby the day might be sanctified vnto him. So we must bee present at the whole action, and continue at the diuine seruice, from the beginning to the ending (as it is prouided by the lawe of the realme, which is grounded vpon Gods worde,) neither foreslowing to come at the beginning, nor hastening to depart at the ending, which is so much the more diligently to bee taken heede of on euery side, because herein many doe offend carelesselie, and yet the danger of it is very great. Some vnder the pretence of comming to the Sermon, tarrie at home a great part of the seruice, and so neither are they at the confession of sinnes with Gods people, nor are made partakers of the prayers of the Church for the forgiuenes of their sinnes, neither doe euer heare much of the scrip∣ture read: other vnder the colour of being at all these departe away before the blessing is pronounced vpon them, and so many times lose the fruite of all (as Iu∣das did,) or else tarie not the ministring of the Sacra∣ment, as though it were a thing impertinent vnto them.

Therefore it is in expresse wordes set downe by the Prophet Ezekiel cap. 46. Where hee speaketh of Gods worship vpon the Sabbath daye, that the prince shall be in the temple in the middest of the people, he shall goe in,* 1.78 when they goe in, and when they goe forth, they shall goe forth to∣gether: where we see he requireth that all should be present from the beginning to the ending, euen the very chiefest in e∣uery congregation, as well as the meanest, and no priui∣ledge is to be giuen to any one more then to another, for comming vnto, abiding at, and departing from the ser∣uice of GOD, which concerneth them all like in the whole, and in euery parte of it: then the which nothing can be spoken more truely, nor more plainely, which the Prophet Dauid, as he knew very well, so laboured to per∣swade

the people of it,* 1.79 when in the Psal. 84. He accoun∣teth the dore keepers of Gods house blessed, who were first and last in the temple, & so partakers of the whole wor∣ship. Wherefore whensoeuer wee doe voluntarilie be∣reaue our selues of any part of the publike Ministerie, we cannot sanctifie the daye so in euery portion of Gods worke, as he would haue vs to doe.

Hereunto it seemeth they had respect in that coun∣cell,* 1.80 wherein they say, Si quis, whosoeuer he be, let him goe to the Church vpon the Lords daye. And they bring their reason: For it is iust, that wee all celebrate this daye, vnanimiter, with one consent, or all together, in which we are made that, which wee were not before, for wee were the ser∣uants of sinne; but by it, we are made the children of righte∣ousnes.* 1.81 S. Augustine complaineth in his time of this abuse in one kinde. Adhuc quoque, quod valde dolendum est, conqueri vobiscum volo: I will further complaine vnto you of one thing, for which there is great cause to bee grieued, that there are some, especially the great mightie men of this world, who when they come to the church, haue no deuotion to praise God, but compell the Minister to curtall the seruice, and to saye it accordiog to their pleasure, and will not permit him to follow the order of the Church, for their bellies sake, and coueteousnes, as though but one little parte of the daye were appoynted for Gods seruice, and all the rest of the daye together with the night, were ordained for their pleasures.

See how truelie hee setteth out, as it were in their co∣lours, the manner of a great many in our time. So that how many times soeuer, we haue made vnnecessarie de∣layes, and haue been afraide as it were, least wee should come too soon, (though in al worldly matters we suspect that wee should come too late, and wee are loath to lose the least part of that, which might make for our profite) we haue hindered our selues from dooing some parte of Gods seruice, which the rest of our bretheren haue been occupied in, and so haue not done vnto him all that same

seruice, which he required of vs vpon that daye, which must be dedicated vnto him alone.

And least that we might imagine that the Lorde doth not so strictly require this seruice at our hands, (besides that wee must remember, that it hath been proued vnto vs out of the word, and declared how the practise of the Church in all times hath yeelded vnto it) if wee doe fur∣ther consider the reasons, why the Lord would be thus o∣penly, and together of all his seruants worshipped, wee shall easilie perceiue, that they stand still in force, and binde vs as much as euer any before: so that wee cannot iustly say, it is true in deed, it was thus once,* 1.82 but now it is not so necessarie, we haue more libertie then others, and so discharge our selues of our obedience to God, at least wise of some part of it. For first of all the Lorde would haue such solemne assemblies of his people in one place, worshipping him together in those principall partes of his seruice, which otherwise cannot bee done, and hath not left it to euery mans discretion, alone in some corner to serue him, when it pleaseth himselfe, (though hee re∣quire that of euery one also,* 1.83 euen that entring into his chamber, hee should shut the dore, and there praye vnto him in secret, which will rewarde him openly,) but would haue all resorte to the common meetings, and there ioyntlie to agree in his seruice, praysing him in the assemblies,* 1.84 and de∣claring his name vnto our brethren in the middest of the congregation, that thereby his Church might be knowne and discerned in this world from the synagogues of the idolaters, and conuenticles of the Schismatickes, that so it being, as a citie set vpon an hill which cannot bee hid,* 1.85 and the mountaine of the house of the Lorde, being prepared in the top of the mountaines, and exalted aboue the hils,* 1.86 all nations might slow vnto it, and they descrying it a farre off might repayre vnto it, as the Eagles doe resorte thither, where the dead carcas is:* 1.87 And so not onely the godlie might incourage one another, saying; Come, and let vs

go vp to the mountain of the Lord,* 1.88 to the house of the God of Iacob, and hee will teach vs his waies, and wee will walke in his pathes: For the law shall goe forth of Sion, and the word of the Lord from Ierusalem: but also that all the wicked which should by apostasie forsake it, and reuolt from it, or through contempt not ioyne themselues vnto it, (as too many haue, and doe still in our time) might iustly be condemned, and left without all excuse, where it should be so visible, and as it were palpable vnto them.

* 1.89And therefore, as Master Gualter sayth, They that vse the Sabbath day rightly, Sacros coetus adeunt, goe to the publike assemblies to heare the word of God and pray: and the same man in another place;* 1.90 It is euident that it was the ancient custome of the people of God, to frequent the holy meetings, for which cause we doe reade, that holy daies and holy places in time past were ordayned of God. Whereupon he inferreth in the same place, that their peruersnes is to be detested, who doe prophanely scoffe at the publike meetings of Christians, wherein they manifestly bewray that they are not touched with any desire of wholesome do∣ctrine, or true religion. For there the Lord doth offer vn∣to his Church those most notable and singular meanes of their saluation,* 1.91 which as they cannot want, so they can find no where but there, for there is the preaching of the word, which is Gods owne arme, and power to saue all them that beleeue, in so much that without the ministe∣rie and preaching of those,* 1.92 that haue the publike autho∣ritie and callings of the Church, most ordinarily men are not saued,* 1.93 as the Apostle saith: How can they beleeue with∣out a Preacher? And how can they preach vnlesse they bee sent?* 1.94 For indeede this is the incorruptible seede whereby we are borne againe, without which we cannot enter into the kingdome of heauen:* 1.95 and this is that syncere milke, whereby as new borne babes we are nourished, and grow vnto eternall life,* 1.96 euen that word, that is preached; in so much that wee cannot vnderstand what is read, (vnderstande I

meane to saluation) except we haue a guide to preach vn∣to vs, who may giue the sence,* 1.97 and cause vs to vnderstand the reading. For our Lord Iesus Christ, when he ascended vp an hye, and led captiuitie captiue,* 1.98 gaue rich and plentiful giftes vnto men, pastors, and teachers, for the gathering to∣gether of the Saints, for the worke of the ministerie, and for the building vp of the body of Christ, til we al meet together in the vnitie of faith and knowledge of the sonne of God vnto a perfect man, and vnto the ful measure of the age of Christ, that we from hence forth m••ght be no more children, waue∣ring and carried about with euery winde of doctrine, by the deceite of men, and with craftines, whereby they lay in waite to deceiue, but might follow the truth in loue, & in al things grow vp vnto him, which is the head, that is Christ, by whom all the body being coupled, and knit together by euery ioynt, for the furniture thereof, (according to the effectuall power, which is in the measure of euery part) receiueth increase of the body, vnto the building vp of it selfe in loue.

Seeing then there are so many excellent and glorious things spoken of the preaching of the word, by the spirit of wisedome and truth it selfe, the like whereof cannot be verified of any thing else vnder heauen, namely, that it should be the principall, and most ordinary meanes to begin, to continue, to increase, and make perfecte in vs faith, and all other graces of God, which accompany sal∣uation: and this can no where be had, but at the handes of the ministers, Whose lips must preserue knowledge,* 1.99 and the people must seeke the lawe at his mouth, for hee is the messenger of the Lord of hosts. Therefore it is as needfull for vs nowe still to come to the place of common prea∣ching, as it hath beene for any people heretofore, and to serue the Lorde with this part of his worship, which hee hath appointed for our most especiall good: besides that in so doing, we shall drawe on our brethren by our exam∣ple, and (as it were giue light vnto them to see) where the mountaine of the house of the Lorde doth stand, and

shall rise vp in iudgement against them, who willingly stops their eyes against so cleere a light, that they might not be saued.

But that we might yet the rather be encouraged vnto this,* 1.100 and see the necessitie of that to bee so great as it is, we must further consider that there also are the sacramēts administred, which are most sure pledges, and seales as it were, of all that good which is offered vnto vs in the word, and whereby the deliuery of them is confirmed vnto vs.* 1.101 And these were so vsually celebrated in the pri∣mitiue Church vpon the Lords day, (as also appeareth in the scripture) that it had his name of them: For Chry∣sostome writeth,* 1.102 that it had three names, The Lords day, because of Christs resurrection, and dies panis, dies lucis, The day of bread, because of the Sacrament of the Lords Supper, and of light, because of Baptisme. There wee are holpen not onely with the prayers of so many of our bre∣thren, and sisters, by whose meanes that which was wan∣ting in vs, is supplyed by them, and that which with ma∣ny striuings we haue not obtained alone, by their helpe we shall more easily attaine vnto: but also and especially our prayers are offered vp by the minister of God, who is appointed to that end, and in respect of which, his mini∣sterie is a thousand times more acceptable vnto GOD, then Aaron with his rich attyre was beautifull in the eyes of men.

Therefore I may say, as that graue and learned man sayth,* 1.103 Master Melancthon: His at{que} alijs rationibus: By these and such like reasons euery man should stirre vp him∣selfe to loue the societie of the Church, in which there is so much good, that if there bee any commoditie in other socie∣ties, it is but a shadow of that, and they are beholding to that for it. Which if they doe not, then let them heare what the Apostles say:* 1.104 Quam excusationem afferre potest: What excuse can he pretend before God, who commeth not dili∣gently vpon the Lords day to praise God, and heare his word?

I doubt not but they please themselues in many their ex∣cuses, and thinke that thereby they bee able to satisfie men, but I say as before: how can they excuse it before God? All which shall moue vs to bee willing to come to the Church vpon those daies: For as a godly man sayth, It must needes bee a very great contempt of God,* 1.105 not to be∣stowe one day in the whole weeke in the knowing and seruing of our creator, of whom wee haue receiued our selues, and all things els that we enioy.

Master Musculus writing of these words of the Gos∣pell, that our Sauiour Christ,* 1.106 when he came to Nazaret (as his custome was) went into the Synagogue on the Sabbath day, sayth: Considerandum hic: Wee must here consider, what vse was of the Sabbath amongst the Iewes, which Christ himselfe did diligently keepe, as we see here, when it is written, that according to his custome, he went into the Sy∣nagogue vpon the Sabbath day. If Christ did thus keepe the Sabbath day, and went into the Synagogue, that it is written, that this was his custome, when he had no neede of the lec∣ture of Moses: what excuse shall they haue in these dayes, who either by too much disdaine, or contempt vpon the Lords dayes, doe neglect the Church, in which the doctrine of life is deliuered? Who doth not see here (sayth he) that Christ by his presence doth confirme a good custome? And Melancthon speaking of the sundrie breaches of this Commaunde∣ment, reckons vp this: Seldome,* 1.107 or neuer to come to the publike ministerie of the Church, where it is rightly taught, and by their example to draw away others from that mini∣sterie, which is not defiled with impietie,* 1.108 as the Donatists and Brownists of our time haue done.

Now least we might grossely imagine, that wee stand in no neede of all these things, wee must soberly, and in godly trembling and holy feare, remember that he in his wisedome hath appoynted them, and therefore to refuse them, were to make our selues wiser then he, and he that hath established the ends of al things, hath also ordained

all the meanes to bring euery thing thereunto: and ther∣fore as hee hath chosen vs to saluation in Christ, so hee hath in great wisedome and mercie prouided these rare and wonderfull meanes, which he hath made to be effec∣tuall and mightie by his blessing, to bring that most hap∣pily to passe: and therefore we in voluntarily neglecting the meanes, doe bereaue our selues of our saluation, and shall iustly perish, whatsoeuer we may fondly dreame, or others vainly perswade vs to the contrarie.

For if the nature of man was such in the beginning, (as wee haue alreadie seene that in Adam) that in his most perfect and blessed estate, he stoode in neede of all those holy exercises, wherein he was commanded to sanctifie the Sabbath, for the better preseruation of himselfe in his first perfection and happines: how must not wee needes be perswaded, that we (being fallen so cleane away from it as we be) doe stand in neede to sanctifie the Sabbath a∣gaine and againe in all the meanes of Gods worship, and especially then in the most principall, that thereby hap∣pily we might be recouered into our former estate? Nay, what a blockish presumption were it for a man to thinke that Adam was bound to sanctifie the Sabbath, accor∣ding to the Commandement, that being holie and righ∣teous still, he might haue been preserued in the fauour of God for euer, and that we our selues being through sinne fallen away from his loue, might make lesse account of these meanes, whereby he doth first of all offer himselfe to be recōciled vnto vs, and then neuer to fall away from that estate, as though it were not so needfull for vs to sanctifie the day by them?

Therefore let vs confesse, that these are, though not all, yet the most especiall parts of Gods seruice, wherein wee are to bee occupied vpon the Sabbath, and without which we are nothing neere that manner of keeping ho∣lie the day, which the Lord requireth at our hands. And so I conclude this poynt with the saying of Master Gual∣ter:

Dei bonitatem exosculemur:* 1.109 Let vs thankefully ac∣knowledge the goodnes of God, who hath consecrated vnto his seruice that rest, which wee stand in neede of for the re∣freshing of our bodies, least that it should degenerate into fil∣thie and hurtfull idlenes.

And here, because wee speake of the Lords seruice, which onely sanctifieth the day, wee must consider,* 1.110 that he is a spirit, and therefore will be worshipped of vs in spirit and in trueth: and therefore in all the aboue named parts of his worship, we must performe a spirituall obedience, if we will serue him: so that whensoeuer the word is read, preached, or heard, the Sacraments ministred, and recei∣ued, and prayers made vpon the Sabbath of custome, and not for conscience sake, because we would doe as others doe, and would not be noted to be singular, and so in do∣ing of these things, we, as it were, doe them not: For hea∣ring we vnderstand not, reading we conceiue not, praying we desire not, and all is done in the letter, and not in the spirit: wee serue our selues rather then God, and so though the day bee holie, wee make it not holie to him, and for his sake. Thus many when they haue seemed most of all to haue kept holy the day, haue done nothing lesse thē that. Therefore as wee must repent vs of all our hypocrisie in Gods seruice, so wee must at all times endeuour that the holie exercises bee not vnhallowed of vs, least the Lords seruice being neglected, (which is spirituall in al things) we be found breakers of the Commaundement in that very thing, wherein we did most of all presume that wee had kept it: and if the best things that wee doe bee thus iustly refused, what shall become of those, which in our owne eyes carrie not that credite with them, much more in the eyes of the Lord, who examineth all things more narrowly?

Furthermore,* 1.111 because the Lord in commanding vs to serue him, hath not so much respect to himselfe, who hath no neede of vs, as to our owne good, which may by this

meanes be procured, we must so behaue our selues in all the parts of Gods worship, as may bring greatest profite to our soules health:* 1.112 For in the Church of God, all things must be done to edifying, that al may learne and haue com∣fort, as it is in the 31. verse of the same chapter. And ther∣fore in the 11. chapter finding fault iustly with the abu∣ses that were in their meetings, generally he chargeth thē with this,* 1.113 that they came not together with profite. There∣fore both minister & people must so behaue themselues in Gods house, that they may depart with profit to them∣selues & others. Which that they might attain vnto, they must vse all such good meanes priuatly, both before and after the publike exercises, as might make thē most profi∣table (which what they be, we shall hereafter see more particularly) and in the very worship it selfe behaue our selues so reuerently and attentiuely, as whereby greatest commoditie might redound to vs. And indeed as Ma∣ster Caluin sayth,* 1.114 in this Commandement is included a pro∣mise: For God promiseth, that as he hath sanctified the se∣uenth day for his seruice, so he will thereby sanctifie them, that rightly keepe it: and therefore the promise of this bles∣sing should be a principall motiue to our obedience.

And if in all other things we are carefull not so much to vse them, as to vse them to the best aduantage, why should we not put that out to the greatest gayne, which in it owne nature is most gainfull indeede? For seeing that there is nothing in the world that hath so great a promise made vnto it, as the publike seruice of GOD, should we not so behaue our selues in it, that wee might be made partakers of it? And whereas it is blessed for our sakes, with the full treasure of all Gods graces in this life, and eternall happines in the ende; can it bee but a most grieuous sinne, by our negligence, to spoyle it of that ho∣nour, and to make it vnprofitable to our selues? Where∣fore, though I am not ignorant, that the proper place to speake of the manner of Gods worship, is in another

Commaundement (where also it hath been handled at large) yet because all things comprehended in the other Commandements, must bee practised vpon the Sabbath, we must vnderstand that it is not impertinent to this trea∣tise: and that the Sabbath is then onely truely sanctified, when of Gods worship there commeth some fruite and com∣moditie vnto vs.

For this cause the Prophet Esay telleth the Iewes, that then they shall haue truely sanctified the Sabbath, and made it holie to the Lord, when thereby they are made more able to rest from vanitie and sinne both in word & deede, and be made more fit to serue the Lord in all due∣ties afterwards:* 1.115 If thou turne away thy foote from the Sab∣bath, from doing thy will vpon my holie day, and call the Sab∣bath a delight, to consecrate it, as glorious to the Lord, and shall honour him, not doing thine owne wayes, nor seeking thine owne will, nor speaking a vaine word. Where his mea∣ning is not that the whole sanctifying of the Sabbath consisteth onely in these, as though he would exclude all the Sacrifices, the reading, and the preaching of the lawe, prayer, and the whole ministerie of that time established by the Lord, (whereof he speaketh not a word) but he rather aimeth at this, to correct their hypocrisie in these things, and to shewe them that all was to no purpose, vn∣lesse this fruite followed of it, for which cause, the whole worship of God and the Sabbath was first of al ordained. For as when Dauid sayth:* 1.116 Sacrifice and burnt offering thou diddest not desire, but mine eares hast thou prepared: burnt offering, and sinne offering hast thou not required: then sayd I, loe I come to doe thy will, O my God, as it is writ∣ten of me in the roule of thy booke, for thy law is within my heart. He doth not say that the Lord required no sacri∣fice and burnt offering at all, (for he had commaunded them in his word) but he testifieth that all sacrifice and all the outward worship is nothing accepted, when it is seuered from obedience, and when wee thereby are not

made more fit to obey God in all other dueties, euen as it is expounded in another place:* 1.117 Hath the Lord as great pleasure in burnt offerings and sacrifices, as when the voyce of the Lord is obeyed? Behold, to obey is better then sacrifice, and to hearken is better then the fat of rammes.

So the Prophet Esay in the place aboue mentioned, ex∣pounding the lawe (as it was the chiefest office of a Pro∣phet) preacheth vnto them the true interpretation of it, that though all Gods seruice bee obserued in euery out∣ward poynt vpon the Sabbath, yet all is ceremoniall without these fruites, appearing in vs afterwards; neither is it done in that manner, that GOD alloweth, or that they thereby could looke to inherite that promise, which in the same place hee maketh to them that shall truely keepe holie the Sabbath. And thus are all other places to bee vnderstood, which are of the like nature in this Pro∣phet, and others; neither doe they proue, that to rest from sinne, is a proper duetie of this Commandement, more then any other, to which purpose they are alleadged of some (that I may speake it with their fauour) but onely shewe what should bee the fruite of these exercises, both vpon that day, and all other besides. And therefore in like manner, the same Prophet exhorting the Iewes to vnfai∣ned repentantance for their sinne, and a diligent care to please God, framing their liues according to his word in all dueties to his maiestie, and to their brethren, and then promiseth all manner of blessings vnto them so doing, in the midst of this exhortation once or twise speaketh of sanctifying the Sabbath day, as a chiefe meanes to bring them to this, saying: He that keepeth the Sabbath and pol∣luteth it not, and keepeth his hand from doing any ill. And verse.* 1.118 4. He that keepeth my sabbaths, and chooseth the thing that pleaseth me, and taketh hold of my couenant. Wherein as he declareth vnto them, that this is the way to come to this faith and repentance, which hath those promises an∣nexed vnto them, euen to serue God in all parts of his

worship vpon the Sabbath: so he there requireth this at their hands, that they would in such wise sanctifie the day, that they may be thus altered, and chaunged there∣by.

Whereunto agreeth that, which is in the Prophet Eze∣kiell, where he telleth the Iewes, how many meanes the Lord had bestowed vpon them to doe them good, and yet how vnprofitable they were vnder them, and there∣fore that their sinne was so much the greater, and their punishment so much the more due, speaking of their forefathers: I gaue them my statutes,* 1.119 and declared my iudgements vnto them, which if a man doe, hee shall liue in them. Moreouer also, I gaue them my sabbaths to bee a signe betweene mee and them, that they might knowe, that I am the Lord, that sanctifie them. Which mercie of his he continued with their posteritie, for he said vnto their chil∣dren in the wildernes, verse 19. Walke in my statutes, and keepe my iudgements, and doe them: 20. And sanctifie my Sabbaths, and they shall be a signe betweene me and you, that yee may knowe, that I am the Lord your God, &c. His mea∣ning is that hee offered vnto them life euerlasting in his holy worde: hee gaue them also the Sabbaths, wherein they being wholly, and profitably occupyed in all the ex∣ercises of religion, might thereby knowe that the Lorde their God, would by his holy spirite worke in them all that faith and obedience, which he required of them, that they might come to life euerlasting. So then he required of them so to behaue themselues on the Sabbaths, as that thereby they might attaine vnto that, for which he especi∣ally gaue them vnto them.

But this may bee sufficient to let vs see into so playne and easie a matter as this, namely, that though we come to the Churche all our life euery Sabbath, and remaine there from the beginning to the ending, yet onely so ma∣ny dayes, & no more haue we kept holy as we ought, by how many wee haue been bettered and furthered; (I

meane in the waies of our saluation) and made more fit to serue God and our brethren thereby:* 1.120 what shall wee say then to all our vnprofitable wandrings to the Church and home againe? And how shall we giue an account to the Lord for them? And if the case stand so betwixt the Lord & vs, that many times when we thought our selues best occupied, euen that is turned into sin vnto vs, what great cause haue we to be truely humbled before him by repentance for our sinnes, that so wee might bee exalted of him in due time?

And in deede this is so great an euill, that wee cannot tell where to make an ende of it. For letting passe all the dayes of our vanitie and ignorance, spent either in pope∣rie or in the light of the Gospell, wherein wee were al∣waies vnprofitable in the seruice of God: wee may with heauie hearts remember, how many times since our cal∣ling, we haue met in the Church with the least profit that may be, or rather none at all, in respect of the meanes that did offer vnto vs so great profite: in so much that though our profiting in worldly things haue been so great, that it may be seene a farre off, yet our increase in heauenly things is so small, or rather none at all, that it cannot bee descryed, come as nere as you will. And when as in all o∣ther things, we doe reioyce at the greatnes of our gayne, whether wee looke within the doores or without, in the house or the fieldes, to our cattell, or to our goods, onely in spirituall matters, (I will not say our gayne is so small) but our decaye and losse is so great, that wee haue great cause to be ashamed of it. And though from the markets and fayres, we come not without some prouision, yet vp∣on the Sabbath (which is the market day for our soules) we come home many times, and carrie nothing, where∣by we might liue the better the whole weeke following. To be short, though from a common person we haue not many times departed without some profit, yet from the minister of Gods word, euen in that place, where he hath

the greatest blessing of being profitable to others, that a∣ny can haue in the world, and none so great as hee, wee haue departed, and that vpon the Sabbath, without any profite at all, wherein our sinne is so much the greater, that for the most parte, men doe not see it, and so cannot be grieued for it.

And what is the cause of all this? S. Augustine in his time complaineth of many great abuses in the Churche, which hinder men from profiting (all which and many more are true in our time) when hauing spoken before of them that are ranging in the fieldes, when they should be at Church, addeth. Adhuc, quod detestabilius est.* 1.121 Be∣sides (which is worste) some comming to the Church doores, enter not in, or tarrie not there with silence to the ende, but when there is diuine reading within, then they abroade are talking either of other matters; or quarelling one with an∣other, or playing. To whom he saith afterwardes: Do not giue your selues to playing abroade, but to praying and sin∣ging within. And afterwardes in the same place he spea∣keth to them that are in the Church, saying: Doe not talke one with another, while you are at Church, but bee quiet, for there are many, especially certaine women, Quae ita in ec∣clesia garriunt, who so chat in the Church, and are so full of words, that neither themselues heare that which is read, nor suffer others to heare, and then hee concludeth, Should there bee such meetings in the house of God in such an or∣der, or should they so behaue themselues in the sight of God, and of his holy Angels? It is prouided by publike autho∣ritie, That no man, woman,* 1.122 or childe should be otherwise oc∣cupyed in the time of seruice, then in quiet attendance to heare, marke and vnderstand, that, that is read, preached and ministred: but how pitifully the execution of this is neglected in many places, it is too lamentable to consi∣der.

And if this were all, wee might holde our peace;* 1.123 but this mischiefe stretcheth it selfe out further: for alas, ma∣ny

of Gods people liue vnder such vnprofitable Mini∣sters that it is not so much as to be hope for ordinarily, that any profit should come from them at all: for besides that, that many cannot so much as distinctly read, so that they may profitably be vnderstood (I would to God it were not so,) there are many that can but reade, and what is the profit of that (though I confesse it is great in it selfe) vnto the endlesse profit that commeth by prea∣ching? And let them but one shew vs the spirit of God (who must be the onely iudge in this matter) euer spea∣king so magnificenlty of the one, as of the other. Others that doe preach had as good almost holde their peace: for they cannot deuide the word of God aright,* 1.124 neither are they the mise dispensers of Gods mysteries,* 1.125 and stewardes of his house, who should giue to euery one of his people their owne meate in due season,* 1.126 but haue taken vnto them∣selues the instruments of a foolish shepheard, whose right armes is dryed vp, and their right eye is cleane put out, that they haue no skill to discharge their dueties in any profi∣table measure: neither doe they make it part of their care and studie, to speake most profitably to their people, but either care not what they saye, or else seeke their cre∣dit and estimation in that which they doe say. What shall wee saye then to these vnprofitable men, which cause so many of Gods people to bee vnprofitable, and euen in those things, from whence greatest profite should re∣dound vnto them, and vpon that very day, which is espe∣cially appoynted for their profit?

How will they wash their hands of so many vnprofi∣table assembles, whereof they haue been the very cause themselues? nay they haue brought vp a vile slander vp∣on the house of God, (which is the most beautifull, and fruitfull place in the world) because they haue shut out the profitable preaching of the word, which maketh all other things more profitable. In so much that many say, what good shall I get by going to the Church? what

can I heare there, which I may not heare or read at home? Haue I not the Bible, and booke of common preyer at home? which saying of theirs though I doe not allow of, yet you see whence it ensueth and woe bee to them, by whom such offences come: but this one thing will re∣quire a seuerall treatise, and I must remember my pur∣pose, (though I haue well remembred it all this time) I meane I must bee as briefe in euery thing, as the time doth require, & the waightines of the matter wit permit.

There are yet other holy dueties publikely to bee per∣formed vpon the Sabbath day, whereby it is sanctified, but I haue stood the longer vpon these, because they are most principall, most common vnto all, least regar∣ded of all: I will bee shorter in them which followe.* 1.127 To make common prouision for such poore as be in euery congre∣gation, or if they bee able to haue a care of others adioy∣ning vnto them, is a worke most acceptable vnto God, profitable to our brethren, commanded to be done and practised of the Church, most of all, vpon the Sabbath. For this is that order, which the Apostle established in the Churches of Galatia, and at Corinth, for the relieuing of the poore saintes at Ierusalem, much more then did they it, for those that were amongst themselues: Euerie first day of the weeke let euery one of you put aside, and lay vp as God hath prospered him,* 1.128 that then there bee no gather∣ring when I come. When men haue beene prospered the whole weeke before, and they come vpon the Lords day to acknowledge it, and to giue tha thanks vnto God for the same, the lord would haue thē declare their faith, (name∣ly that they haue receiued all from him) by bestowing vpon them who are in great neede, the which that they might doe the rather, they haue the worde that might prouoke them vnto it: wherein are many goodly promi∣ses, concerning the fatherly prouidence of God watching ouer them for good in this life that serue him, and that he hath prouided for them a kingdome in heauen, & that

he will requite it them double, whatsoeuer they giue vn∣to the poore in his name, and for his sake, in so much that the giuing of a cup of cold water shall not be lost,* 1.129 for he that hath pitie vpon the poore,* 1.130 lendeth vnto the Lord, and looke whatsoeuer he layeth out, it shall be repayed. For the Lorde Iesus Christ will account,* 1.131 whatsoeuer wee haue done vnto the least of his brethren, as though we had done it vnto him∣selfe,* 1.132 and so, hee that soweth plentifully, shall reape plenti∣fully.

Besides all this, then are we made partakers of the sa∣craments, wherin the Lord offereth his sonne Iesus Christ crucified vnto vs with all the merits of his death, by whō we are made heyres of the whole world: and there hee giueth vs libertie to aske of him whatsoeuer wee want, and hath promised to giue it vs,* 1.133 when we pray in the name of his sonne, according to his will. Seeing then we haue so many things in possession, and so many more in hope & right, which (as it is alwaies so by faith) so we see it most cleerely, when by thus many meanes it is testified vnto vs: therefore as they that doe come from a rich spoyle doe send gifts to their friends in token of ioy and plenty, as Dauid in the spoyle of the Amalekites,* 1.134 so the Lorde would haue vs to witnesse vnto the others the ioye that wee haue in his fauour, & the riches of our inheritance, which we possesse already by faith, and hope in the end to come vnto, as by many other meanes, so especially by our libe∣rality to others for his sake, whom he to that ende offereth vnto vs as it is sayd,* 1.135 The poore yee shall haue alwaies with you.

Thus after the returne out of captiuitie, when Ezra the Priest did vpon the first day of the moneth (which was a Sabbath) reade and expound the lawe of GOD, to the whole congregation of the Iewes, (for the knowledge of which he exhorted them to bee thankfull) among other things he willeth them to haue a care of the poore. So eate of the fat,* 1.136 and drinke the sweete, and send part vnto them,

for whom none is prepared, for this day is holy vnto our lord. Iustine Martyr speaking of the order of Christians vp∣on the Lords day in his time, among other things sayth, Conferuntur eleemosynae,* 1.137 Almes is giuen according to the discretion of euery man for the reliefe of the poore, the fa∣therlesse, the sicke, and those that are banished: but here∣in they obserued this order, (as it is sayd there) that it be∣ing giuen vnto the custodie of one, it was afterwards di∣stributed according to discretion.* 1.138 And Bucer amongst other dueties to bee performed vpon this day, sayth wee ought, Conferre in pauperes, to prouide for the poore: And indeede if men will not be liberall then, when they haue so many meanes to drawe them vnto it, what hope can we haue that they will bee so at other times, when they shall haue none of them? Therefore men may say what they will, that they doe thus, and thus bestow at home, but who will beleeue them? when they doe finde them so straight handed then, when the Lorde doth offer so much vnto them that they might bee more able cheere∣fully to shew mercy vnto others.

Therefore though I cannot like of the disordered ga∣thering for the poore that is in many places, where in the time of diuine seruice, you shall see men go vp and down asking, receiuing, changing, and bestowing of money, wherein many times you shall haue them so disagree, that they are louder then the minister: and the rest stand looking, and listning vnto them, leauing the worship of God (as though it did not concerne them) and thus all is confused: So yet I am persuaded that this is tire fittest time to make this prouision, and I presume that it is not the meaning of our godly wise rulers in the Church, and common wealth, (who are abused herein) that any such thing should bee done: but that the gathering being made at some other time of the day, they might haue it in readines before hand, to bestowe at the end of seruice vpon the needie, according to their discretion, or gene∣rally

to take some good order that God might bee best, serued, our brethren relieued and no man iustly offen∣ded. But wee may say of this thing, as the Papists doe of the priuate Masse, (which they cannot defend) that the iniquitie of the people brought it in. For when men tho∣rowen couetousnes would not followe the rule of the A∣postle,* 1.139 to put some thing apart for the poore, as they should finde God had blessed them, and so bring that with them, and haue it in a readines, being perswaded that it is a du∣tie,* 1.140 which God requireth of them, and so doe it cheereful∣ly, as vnto him, who hath promised to reward it; but it being left to their discretion, they haue shifted it off as they might, and whē diuine seruice was ended, and now nothing more was to bee done in the Church but that, they would not carrie it: then, the collectors for the poore were compelled to take them there in the middest of Gods seruice, when for very shame by starting they could not refuse. But from the beginning it was not so: and seeing God is not the author of confusion,* 1.141 all things in the Church must be done honestly and in good order.

And these are the common and publike dueties which are to be performed in the assemblies of the people; and which cannot be done but where there is a visible church established,* 1.142 which hath her ordinarie meetings, which where it is: yet they continue not together the whole day, neither can, nor indeede is it required of them, and yet the whole day must bee hallowed (as we haue seene in part, and it shall more fully appeare vnto vs here af∣ter). For God sanctified from the beginning the seuenth day,* 1.143 not a parcell of it onely: and in the Councel of Tu∣ron, it was decreed, that they should rest from all worke, and be occupied in praysing Gods name (vsque ad vesperam) even vnto the euening.* 1.144 And in the Councel of Paris, they say, Let your eyes and hands be lifted vp vnto God, toto illo die,* 1.145 all that day. For as S. Augustine very well sayth, Wee must not thinke that a little peece of that day is sufficient

for Gods seruice, and all the rest we may bestow at our plea∣sures. For as we haue seene, before, therefore are they cal∣led the Lords Sabbaths, and in the new Testament, the Lords dayes, because they are wholie to be imployed in his seruice. And therefore Master Caluin very excellent∣ly sayth:* 1.146 Let vs knowe that the Sunday is not ordained for vs onely to come to the sermon, but to the end wee might im∣ploy the rest of the time to laude and praise God. For as one as one very learnedly obserueth: It is not simply sayd:* 1.147 Remember the Sabbath, but the Sabbath day, and not the things of the day, but the day it selfe. And so I conclude with P. Martyr, Of euery seuen daies, one must be reserued to God:* 1.148 he mea∣neth one whole day, not a peece of it. Therefore there must needes be certaine other holie dueties, and parts of Gods worship, which wee must walke in the rest of the day, when the congregation is dissolued, and when wee are alone by our selues, which are the priuate religious exercises of a Christian man, in which he sanctifieth the rest of the Sabbath, and they are all such parts of Gods ser∣uice, which a man can doe by himselfe alone, or with others of his houshold, or neighbours, whereby he might prepare himselfe, or them for the publike ministerie (which is the chiefest) or afterwards make it most profitable to himselfe or them.

Vnto which it seemeth Master Bucer had respect, whē as he speaking of such things, as are to be done vpon the Sabbath, and hauing named those that are publike,* 1.149 as to heare the word, to receiue the Sacraments, to prouide for the poore, vnto them addeth:* 1.150 Instituere ad pietatem fami∣liam, to instruct a mans houshold vnto goldines. In the for∣mer part of the day therefore euery one must prepare him∣selfe for the Church, that hee might come thither with profite: for if in all worldly things, that bee of any mo∣ment, 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 prea∣ching of the word is the sauour of life vnto life,* 1.151 or the sa∣uour of death vnto death: And in the Sacramēt is offered vnto vs the bodie and bloud of Christ,* 1.152 to nourish vs vp vn∣to euerlasting life, but if we eate and drinke vnworthily, we procure Gods iudgement against our selues.* 1.153 The Lord in speaking to his people from heauen in an extraordinarie manner,* 1.154 did command them to be prepared extraordina∣rily: by which practise of his he declared, that in the or∣dinarie 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 sto∣macke for meate, the whole bodie for phisicke: this is the immortall seed,* 1.155 whereby we are begotten into an assu∣red 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.

* 1.156And 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 haue 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 giue 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 euery where, that they which otherwise haue good wits, and great affections, here are both senselesse and without

feeling; so that they sit more be like stockes then men, con∣ceiuing no more then the very, stooles they sit vpon, car∣rying 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 great∣ly profit by it,* 1.157 that wisedome should be iustified of her chil∣dren: 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 euery where after this long preaching of the word, Vnder the most happie raigne of her gracious Maie∣stie (whome God still long preserue to that ende, and ad as many happie yeares vnto he raigne, as may be) speake for it, and see whether wee complaine, before wee haue cause. Nay let mens owne wofull experience tell them∣selues, that when they haue most prepared themselues, they haue most profited by the publicke ministerie: and contrariwise; then haue they been most vnprofitable at it, when they haue come most vnreuerently and vpre∣pared 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 ordi∣nance vnto thē,* 1.158 that he might performe the trueth of that promise, which hee hath annexed vnto it, and his mercie is aboue al our sinnes, but how can men looke for any such thing ordinarilie? And doth he not it vnto them to teach them, that he would bestow vpon thē greater mercie by these meanes, if they would prepare themselues for it?

* 1.159But 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 preparati∣on; then let them examine themselues, not onely how they haue spent the weeke past, and euery daye in it, calling themselues to an account before God, what sinnes they haue committed day or night, to bee humbled for them; what benefites receiued, that they might bee thankefull, and what dueties they haue 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 consci∣ence 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 ap∣poynted his worship to comfort vs ouer these, let vs pray vnto God before hand, that the prayers of the Church might be directed, the Minister of the word so disposed, and euery thing in the Church so gouerned, and so bles∣sed vnto vs by his spirit, as might make not onely for our good in generall and the good of others, but in these spe∣ciall things that we stand in most, neede of.

* 1.160And so let vs pray for our selues and others, and that we might be holpen by them, but especially let vs 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 vs to heare that, which we most of all desired: and that which is spoken generally, the spirit will applie vnto vs particularlie; euen as many eating of one meate re∣ceiue sundrie kindes of nourishments from it: and he will cause the steward of his house, to giue vnto vs 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,* 1.161 and the secrets of our hearts shall bee made mani∣fest: not that he knoweth what is within vs, but the Lord

knoweth (whose minister he is, for our good) and the ho∣ly Ghost dooth, which accompanieth Gods ordinance) and in the word doth, which is preached;* 1.162 For the word of God is liuelie and mightie in operation, and sharper then a∣ny two edged sworde; and entereth thorough, euen vnto 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 vnto is eyes, with whom we haue to doe.

And that we might the rather be perswaded that wee ought thus in the feeling of our wants, praye vnto God, wee must remember, that wee cannot so much as vnder∣stand the word, vnlesse Gods spirit doe teach vs;* 1.163 For wee are darkenes it selfe: And the naturall man perceiueth not things of the spirit of God, (for they are foolishnes vn∣to him) neither can he know them, because they are spiritu∣allie 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,* 1.164 as 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 blind∣nes, 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,* 1.165 and no man knoweth the things of God, but the spirit of God: as it is most liuely set forth vnto vs in this very chapter. And so let vs 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 giue me vnderstanding that I may learne thy commandements:* 1.166 and deale with thy seruant according to thy mercie, 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 vs, 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 onely 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.* 1.167 For who is Paul, and who is Apollo: but the ministers by whom yee beleeued, and as the Lord gaue to euery man, I haue 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,* 1.168 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 them∣selues, both before and after, both that they might bee prepared obtaine, and continue in that good which they haue gotten.

Many doe wrongfully complaine, that their minister is vnprofitable vnto them, hee dooth them no good, they cannot conceaue him. (I doe not say, but that the com∣plaintes of some are iust,) yet let them consider whether some great part of the fault be not in themsleues,* 1.169 namely the want of prayer before, and their negligence after∣ward: vnto priuat prayer must be adioyned priuat rea∣ding

of the Scriptures, at such times of the daye, as they shall finde it most conuenient, both that they might ge∣nerally bee acquainted with the bodie of the Scripture, and also that they might haue 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, humilia∣tion, or increase of such graces, as they labour most for, or might be quickened vp vnto prayer.

And hereunto may bee referred that saying of Theo∣phylacte,* 1.170 The lawe hath commanded men to rest vpon the Sabbath, vt lectioni vacent homines, that men might at∣tend vpon reading, which is true, not onely of the publike reading in the Church especially, but also of priuate rea∣ding 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 haue hard be∣fore of many textes, that are alleaged in the sermons, for proofe of any doctrine, whereby they are not onely not furthered, but hindered, wondering at such strange, and seldome hard things, & so the thing is more obscure vnto 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 iudge∣ment executed vpon such a people, comfort them with such a mercie shewed vnto 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 Bi∣ble 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,* 1.171 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 vpon 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 euery place that shall bee alleaged, least in the meane season some other most necessarie doctrine ouer∣slip vs, and we not marking what went before, & follow∣ed after, cannot tel to what ende the place was alleaged, and so we lose the profit of it, therefore (dooing our en∣deauours to marke the Scriptures alleaged) it shall bee profitable for vs afterwards, at home to reade them ouer, when wee shall bee more free from distraction, and haue more leasure to doe it conueniently: which is that that is commended vnto vs, by the practise of the church in Be∣rea, that when Paul had preached vnto them Christ Ie∣sus, and had proued him to be that Sauiour of the world that was promised,* 1.172 they reade ouer those Scriptures, to see whether it were so or no, according to the commaunde∣ment of our Sauiour Christ,* 1.173 searche the Scriptures, for they are they which testifie of me. Therfore so many as can read, let them doe it vpon the Lordes daye, and they that cannot, let them see the want of it to be so great in them∣selues, that they bring vp their children vnto it, and in the meane season repayre to those places where they may haue the Scriptures read vnto thē, & let them get the bi∣ble into their houses, that when any come that can read, they may haue it in a readines, & lose not the oportunitie that is offered, euen as they are contented to haue 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 onely to him that occupieth it, but to himselfe, and all his household.

Vnto the forenamed exercises wee must ioyne medi∣tation, as a most notable part of Gods seruice,* 1.174 which is the very life and strength of the former, and without the which they are made weake, and vnprofitable vnto vs. 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, rea∣soning about it so, and applying it to our selues, that we might haue 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 rea∣sonable part whereby we doe remember some thing; and furthermore we (being reasonable creatures) do gather some other things vpon 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 loue, 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,* 1.175 to meditate vpon the word, is diligently to call into our remembrance, that which wee haue learned by hearing, or reading be∣fore, and to muse vpon 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 vpon it, whereby our hearts being stirred, they might driue vs to put some thing in practise.

And here I would gladly speake as plainely as possi∣bly I might, euen to the capacity of the most rude and ig∣norāt, 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 vnto it, and the diuell laboureth most of all to hinder vs in it, in so much that if he cannot keepe vs 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 vs from meditating vpon 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 haue gone cheerfully vnto 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 vnto vs, that we haue had to deale but with men, it is that which is not so yrksome vnto vs, and wherunto the wickedest man may very easily come: but afterwards to take some fit time to our selues, wher∣in wee will seuer our selues from men, and call ourselues to an account before Gods iudgement seate, for that which we haue heard, and to deale with our owne harts in good earnest, for the doing or not doing of that which we haue learned, and (casting off al the cloakes of hypo∣crisie) to lay our hearts naked before God, accusing our selues, where we come short of any thing, praying vnto him for his grace therein, confessing our sinnes that we haue beene rebuked of, crauing the forgiuenes of them, acknowledging his mercy, where we haue receiued any thing, intreating him for the continuance of it, and so to depart away either more humbled in our selues, to a∣uoide 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 vs vp in godlines, so by due proofe we shall find, that without the especiall assi∣sstance of Gods holy spirit, there is nothing more loth∣some in the world, and more tedious vnto vs.

And I am assured, that it is a thing so altogether ab∣horred of the greatest part of the worlde, that they will

not so much as haue 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 haue 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,* 1.176 yea though some be godly and neces∣sarie, as far from them as they can, will not thus straight∣ly deale with themselues, least it should make them me∣lancholie (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 ouer∣creepe 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 vnto 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 haue 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,* 1.177 let vs heare what the spirit of wisdom & iudgment speaks of it. First of all the Lord commandeth Ioshua, that vn∣to the reading of the lawe he would ioyne meditation, as an especiall meanes to keepe him in the continuall practise

of it,* 1.178 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 vnto euerla∣sting life,* 1.179 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 wa∣ters, 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 vnto the 119. Psalme, and so content our selues with that, wee shall see howe many times the man of God commendeth this vnto vs, 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 haue 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 loue I thy law? it is my meditation continually: where wee may plainly see what is the iudgement of the scriptures con∣cerning 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 vs remember what great things the Prophet speaketh of it in the verse following, which he found true by his owne experience:* 1.180 I haue had more vnderstanding (sayth hee) then all my teachers, for thy testimonies are my meditation: Wherein he doth assure vs, that if we will meditate vpon those generall rules, which wee haue 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 vnto vs: 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 vnto our owne estates. For as in all liberall Arts and Sciences nothing can be taught so plainly, vnto which the schol∣ler by meditation reasoning about it, shall not be able to adde something: and without the which the easiest tea∣ching shall seeme somewhat hard: so is it in Diuinitie, that by Gods holie spirit, vsing earnest and diligent me∣ditation 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 vs to haue so ma∣ny sundrie vses of it in our lives and conuersation as our selues, when wee giue our selues to the profitable medi∣tation of it.

Without the which all that we reade and heare is but in a generall and confused knowledge:* 1.181 wee haue little comfort or edification thereby: especially seeing Gods blessing is vpon his owne ordinance, and his curse is vp∣on 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 haue matter enough) and so can go no further: because with∣out meditation all reading is vaine: whereas it would mi∣nister aboundant matter vnto their former readings. Be∣sides that, they bring themselues into a bondage to be∣leeue that, whatsoeuer their writer sayes, because they do not meditate vpon it; and they hinder their memories, because they trust all to their bookes: so that if they haue time sufficient and store of bookes, they are able to

speake with great admiration to the profite of the hea∣rers, and yet of the same matters can scarsely speake to a priuat man vpon 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 me∣ditation, 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, be∣cause 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 haue heard, and they will alleadge that thus they haue been taught, but how to vse that they know not, nay they for∣get a great deale of that which they haue learned. So then (as it is in the common prouerbe) not the greatest Clerkes are alwaies the wisest men: nor they that haue most knowledge are alwaies fittest to gouerne, but they who labour to bring their knowledge into practise, and ap∣plie it vnto 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 vnto 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 know∣ledge in vs, as that it especially breedeth good affections in vs, 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 vs to euery thing, then our knowledge.

Therefore seeing the profite of meditation is so great, and the neglect of it bringeth so great losse, it standeth vs in hand (that so all the parts of Gods publike worship might be as profitable to vs, as they be in their owne na∣ture)

that we should not only prepare our selues to them before we come, as wee haue seene heretofore, but also diligently meditate vpō euery thing done in the Church afterwards. But I pray you let vs consider of it a little fur∣ther, and so we shall soone and this matter: let vs presume the best ••eacheth that is, hauing a scholer of a most excel∣lent wit, very apt to receiue any thing that is taught, yet if he doe not vse to meditate vpon that, which hath been read vnto him, what great learning can he attaine vnto? 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 euery 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 vnto profit? Therefore vs be sorie that in times past, we haue made the seruice of God vpon the Sabbath day so vnprofitable to our owne soules (as wee haue done) by neglecting this part of Gods worship vp∣on it, which as it is most worthie in it selfe, so would haue brought great commoditie to our selues: and let vs pur∣pose 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 haue free from the publike exercise) in meditation of things read and heard before, and let vs pray vnto God for his holie spirit, that we may performe our godly purposes.

The which that wee might doe euery one of vs to the greatest profite, let tho simpler sort consider this,* 1.182 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 vnto themselues) they consider whether it was a vertue, that was commended vnto them, then to examine whether they finde it in themselues or no: if yea, then giue 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 giue 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 haue ••epeni••d you of it suffici∣ently, and pray to God for the forgiuenes of it: if not, giue thankes to God that hath kept you from it, and be∣ware least you fall into it hereafter, seeing it is so dange∣rous. If they bee the promises of God, that haue 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 vnto this, what feare is wrought in you thereby, & hatred of sinne to anoyd them, euen as the promises doe bring forth a loue vnto godlines, with a great many me∣ditations more, which the spirit of God will teach vs, if we pray to him for it, and bee acquainted with this exer∣cise, all which for breuities fake I omit: only these I haue set downe as a taste to leade vs vnto 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 haue been so long in this matter) then obscure and vn∣profitable to the other. For I mine owne selfe would not haue thought, that the professors of the word lead so neg∣lected this duetie, as they haue, 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 sancti∣fie the Sabbath, and keep it holy, as we are commanded: vnto which wee must adioyne as another part of Gods seruice,* 1.183 and a most excellent helpe of our infrimities, the conferring and talking with other of that which wee haue

in the word read or heard: especially seeing both it is com∣mended vnto vs 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,* 1.184 shall be in thine heart. 7. And thou shalt rehearse them continually vnto 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 vehe∣ment. For he would haue them all times and in all pla∣ces 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 regar∣ded. Ye shall reach these my words vnto your children,* 1.185 spea∣king 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 onely vpon the fathers and children by name) yet his purpose is not so to restraine it vnto 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 com∣mon 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 them∣selues but might bee established with their posteritie. The Prophet speaketh more generally of it in the Psalm. With my lippes haue I declared all the iudgements of thy mouth: confessing thus much of himselfe,* 1.186 that he vsed to speake of the word of God to others, not thereby com∣mending

himself vnto 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 for∣mer 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 fur∣ther 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:* 1.187 Then spake they that feared the Lord e∣uery one to his neighbour, &c. where, though it be not pre∣cisely named of what they conferred, yet in the context and words of the Prophet it is easily gathered. For wher∣as hee prophecieth of the preaching of the Gospell by Iohn the Baptist, and our Sauiour Christ, wherein salua∣tion 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 haue been stout against me, sayth the Lord of hosts, &c. Afterwards hee declareth what was wrought in the godly, namely, that they con∣ferred of those things diligently among themselues: both of the iudgements denounced, that fearing they might a∣uoyd them: and of the promises, that beleeuing them, they might comforted ouer them, & incourage them∣selues to waite vpon God for the accomplishment of them. Which we know to be so, not only by the oppo∣sition 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 vpon 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 spa∣reth 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,* 1.188 when they haue lately heard it, and so thereby haue some greater occasion to doe it, and are thereby (as it were) the rather prouoked vnto it: if they will not doe it then, it is to be feared that at other times, they will more neg∣lect 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 vpon the Sabbath, when we haue the word after an especiall manner, and besides haue ceased to talke of other worldly matters, that wee might attend vpon 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 haue 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 vnto 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 vpon the Sabbath prouoke themselues,* 1.189 and stirre vp others to speake of that which they haue heard? or that will either offer any occa∣sion of such speech vnto others, or take it when it is offe∣red by them? Nay wee shall finde that our nature is so wholly corrupt in this thing, that wee had rather speake of, and listen vnto the things of the world many houres, then vnto heauenly things the least moment of time, yea euen vpon the Lordes day: in so much that some haue

tounge at will; and words enough till their mouth runne ouer, and you shall neuer finde them but they will haue something to say, so long as you talke not onely 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 inter∣rupt 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 haue not a word to say.

* 1.190The Prophet in the forenamed place first sayth, I haue hid thy promise in my heart,* 1.191 that I might not sinne against thee: and then addeth, with my lips, haue I declared all the iudgment of thy mouth. By ioyning of which two toge∣ther in this order, he telleth vs, that if we wil speak profi∣tably vnto others, we must first haue the word within vs, & that not lightly sloating in our braine, but deeply set∣led and hidden in our hearts. Whereunto agreeth that exhortation which the Apostle maketh vnto the whole Church of God at Colossa:* 1.192 Let the worde of Christ dwell in you plentuously in all wisedome, teaching and admonishing your selues mutuallie in Psalmes, and hymnes, and spiritu∣all 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 vnto it, euen that they are fil∣led 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,* 1.193 Out of the a∣boundance of the heart the mouth speaketh: men are not most vsually speaking of that which they know best, but

vpon 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 o∣ther, we shall find that the most part of men, if they bee not voyde of the knowledge of it altogether, yet they haue 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 vs cease maruailing, why they are so pro∣digall 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 vnto vessels filled with new wine, which will breake if they haue no vent, and of the other they haue 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 neg∣lecting of a notable part of Gods worship vpon this ho∣ly day,* 1.194 so it is most assuredly a cause why all that which they haue 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 vn∣to 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 haue 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 haue learned, neither shall we be so profitable vnto others, as the Lord would haue vs.

There bee many that complaine they haue ill memo∣ries, 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 haue 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 giue that time vnto these that they should. For presuppose they haue the best memo∣ries in the world, yet (hearing a strange thing) if they will neuer tell it vnto 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 haue 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 haue that very day read, and besides haue heard, them twentie times before, they shall bee able to say very little or no∣thing to the purpose.

And what can we iudge to be the cause of this, but that they haue told the one so many times to their neighbours and haue gone it ouer and ouer againe, which maketh them so cunning in it, and of the other they haue 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 decei∣ued,

who seeth the fruitelesse talking & vnnecessarie iang∣ling, about al other matters euen vpon his own holy day, when they haue said little or nothing of those which did most of all concerne them. Therefore let vs vnfained∣ly sorrowfull, that wee haue not heretofore so carefullie sanctified the Lords day in this part of his worship, as he required of vs, and let vs confesse that we haue been iust∣ly punished therein, that we haue lost a great part of that fruite, which otherwise we might haue reaped our selues, from Gods worship, and bestowed vpon others: & let vs 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 haue a thousand things within vs and without vs, to hinder vs from it, let vs cast them away: and seeing the duetie is so necessarie, the commoditie thereof so great also, let vs endeauour our selues and call vpon others most earnestly to performe it.* 1.195 For why should wee bee ashamed of it? And seeing that the shame of the worlde, hath not kept vs heretofore from vngodly com∣munications (vnto which shame iustly belongth) why should it hold vs back from all christian conferences, of which we shal neuer haue cause to be ashamed? Nay why should wee not haue 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 haue 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,* 1.196 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 be∣sides all the forenamed places, which doe shew that this

duetie is generally layd vpon al men, we may see that the Apostle writing to the whole Church of God at Ephe∣sus dooth require this of them al alike, speaking of it first of all chap. 4.* 1.197 Let no corrupt communication proceede out of your mouthes, but that which is good to the vse of edyfy∣ing, that it may minister grace to the hearers: And in the next chapter,* 1.198 ver. 18. Would haue them filled with the spi∣rit, speaking one of them to another in Psalmes and hymnes, and spirituall songs.* 1.199 And then vnto all the Colossians. Let your speech bee gratious alwaies, and powdered with salte, that ye may know how to answer euery man: And therefore when we be in the companie of others, we must not on∣lie 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 haue wisdome in speaking, and that we must be swift to heare,* 1.200 and slow to speake: especially in the presence of them, that haue more knowledge then our selues; but we must not lay it so whollie vpon the minister, as that (if hee neglect it vpon any occasion) wee should thinke our selues free from it:* 1.201 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 an∣swer in the mouth of the three men, began his speech, rather then the truth should not be maintained.* 1.202 First, making that preface which is set down of him in the same place.

* 1.203Moreouer, let vs not bee kept backe from performing this duetie by the guiltines of our ignorance, for though it be a sinne in vs in deed, that the worde of Christ doth not dwell in vs more plenteouslie, and that we bee no more fil∣led 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 giue 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 haue as little know∣ledge as himselfe, he shall not depart from them altoge∣ther vnprofitable.* 1.204 For that which euery 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 com∣mō gathering, though euery one giue 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 euery man before. For the meetings of the god∣lie 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 euery one would dye of it selfe: so though e∣uery man hath some grace of Gods spirit in himselfe, yet it is greatly increased by conference (as it were by borrow∣ing of the heate of others) without the which euen those that they haue, would by little & little decrease, & come to nothing. Nay it is most true, that the blessing of God is so great, and so certaine vpon his owne ordinance (that all men might bee moued to submit themselues vnto it) as that men conferring about things, whereof they are al∣together ignorant (keeping themselues within the com∣passe of Gods word) shall come to that knowledge in them, which not onely none of them had before, but not any one of them could haue by himselfe alone attained vnto.

For euen as, though there be no fire in the flint stones, yet one of them striking vpon 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 euery one of them, was in no wise able to reach vnto. Whereunto agreeth that Prouerbe of Salomon: Euen as iron sharpeneth iron,* 1.205 so doth the face of a man sharpen his

friend: That is, euen as the knife that is blunt, being rub∣bed vpon 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 a∣nother 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 deba∣ting vpon 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 vnto vs: which that we might doe to our greatest aduantage, the Lord would haue not onely the people thus to conferre a∣mongst themselues,* 1.206 but all of them with the minister, and him with them.

And that this was the practise of the one and of the o∣ther, 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 know∣ledge, and they should seeke the law at his mouth: wherun∣to agreeth thar of the Prophet Haggai: Aske now of the Priests concerning the lawe,* 1.207 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 toge∣ther about the law of God: vnto which if all in our time were compelled (as the word of God bindeth them vn∣to 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 ma∣ny of Gods people are driuen to omit this part of Gods seruice, whether they will or no, to their owne great hin∣derance.

But to make an end of this matter, we haue 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 haue 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 vn∣willing before; and if not that; if yet he shall finde that the very vttering of that (which was taught before) with his mouth vnto others, shall be a singular helpe to confirme himselfe in it: neither let any be so vntowarde,* 1.208 as alto∣gether 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 li∣sten diligently vnto that which is spoken, in a desire to learne, and will but giue their consent vnto it, and seeme to like of it, saying, I, or no: they shall draw on the spea∣ker, and so continue that conference which may be pro∣fitable to them both, which I knowe by experience the Lord hath so blessed in some, that he hath nowe rewar∣ded their obedience in the kingdome of heauen. And we must remember that the Communion of Saints consi∣steth as well in receiuing, as giuing, euen in receiuing good from others, as wel as in doing it vnto thē: And therefore as wee must alwaies carrie about with vs these mindes, that our desire is to further our selues, or others in godli∣nes, so we may be assured wee haue spent the time well, when wee haue attayned vnto either of both. For as a

Prophet must goe in the name of a Prophet, to doe the dutie of a Prophet,* 1.209 so the people that receiue him in the name of a Prophet: that is, to heare his doctrine, to be made par∣takers of his prayer and to profit by both, shall not lose their reward.

For this cause the Apostle writing to the Romaines, sayth,* 1.210 He was desirous to come among them for the common good of both, saying: For I long to see you, that I might be∣stowe 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 haue 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 with∣in the compasse of the worde, least they bee wandring, and so not onely friuolous and vaine, but wicked and vn∣godly: yet they are not so tyed vnto that, but wee both may and ought fruitfully to meditate vpon, and soberly to conferre about the workes of God, that so wee might bee taught not onely by the worde, but also by experience: seeing that the inuisible things of God are seene by the crea∣tion and gouernement of the worlde,* 1.211 being considered in his workes.

* 1.212Which without the word (I confesse) is so litle, (because of our blindnes) that it doth but leaue vs 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 euery thing thereby, especially when we are gouerned by Gods spi∣rite herein. For then we shall perceiue the infinite wise∣dome of God, his great mercy and power, his iustice and trueth, &c. which are so plentifully spoken of in the scrip∣ture, not onely by his iudgements vpon the wicked, and his benefites bestowed vpon 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 vpon the one, or hee brings his blessings vpon the other. Euen as the same Apostle testifieth vnto the mē of Lystra, saying, That God which made heauen and earth, the sea,* 1.213 and all things that in them are, in times past suffered all the Gen∣tiles 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 haue seene how he in great wisedome and mercy gouer∣neth the world for their good, so that thereby they shuld haue beene made more carefull to serue him, which be∣cause 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 vnto them we haue the light of his word adioyned to helpe the blindnes of our eyes in this behalfe.* 1.214 That Psalme which was specially made to he sung vpon the Sabbath daye, (as appeareth by the title of it) doth sufficiently declare, how we ought then to be occupied in meditating vpon 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: there∣fore then doe wee vse them aright, when they leade vs vnto 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 vnto him.

So then, let vs account this one part of our duetie and seruice to Iesus Christ vpon his holie day, to consider adui∣sedly of his workes, who is now the heire of the whole world, and gouerneth euery thing in it, for the good of his people, that he hath redeemed: seeing all power is gi∣uen vnto 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,* 1.215 we may see many times how the spirit of God sendeth vs to the creatures, to bee confirmed by them in the things that are spoken of God in the word, and the seruants of God haue by them strengthened their faith in the promises, which they had learned out of Gods word before.

The Prophet Esay, chap. 40. propoūding vnto the peo∣ple 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 po∣wer, 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 bring∣ing 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 hea∣uen 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 pro∣mising

mising vnto 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,* 1.216 if you can breake tny coue∣nant 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 haue a sonne to raigne vpon his throne, and with the Le∣uits 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 Le∣uits that minister vnto 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, ten∣ding to this purpose: yet the waightines of the matter will not suffer me to passe ouer them all. It is most appa∣rant, 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,* 1.217 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 discou∣raged, because the Lord deferred his helpe so long, that he might not vtterly sink down, vnder the heauie waight of his grieuous tentation,* 1.218 strengtheneth his faith by re∣membring Gods former works, that he might haue hope of his mercie 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, begin∣neth with this heauie complaint:* 1.219 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 vpon thee and were deliuered, they trusted in thee, and were not confounded. And then he sayth, vers. 10. I was cast vpon 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 de∣liuered, by the consideration of Gods workes, both gene∣rally 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,* 1.220 or times with him: but all the wayes of God are mercie and trueth, not only mercie in the begin∣ning, but trueth in the midst and ending. For this cause the seruant of God thus praieth in the Psalme 119.* 1.221 Looke vpon me and be mercifull vnto me, as thou vsest to doe vnto those that loue thy name. And vers. 149. Heare my voyce according to thy louing kindnes, O Lord quicken me accor∣ding to thy custome. In both which places, we see how he prayeth to God that he would shewe him that mercie, 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 me∣ditation and wise conference about the works of God, which are done in great wisedome, thereby to confirme vs in the trueth of those things, that are written in the word, and to draw vs to those dueties that are required of vs in

the same, and so generally to further vs in all godlinesse: and therefore a thing not to bee neglected at any time, but most of all to bee practised vpon the Lords day, that we might leaue nothing vndone, which might make all Gods worship most profitable vnto vs, and make vs fit∣ter vnto all other dueties, which is the end why the Sab∣bath was ordained.

In the 104. Psalme, the Prophet speaking of the won∣derfull workes of God, and the marueilous gouerning & preseruing of them, beginneth thus:* 1.222 My soule praise thou the Lord: and towards the midst breaketh forth into this speech: O Lord how manifold are thy workes?* 1.223 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 vnto 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 vnto God, and comfort to our selues, which he re∣quireth of vs, 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 vnto the Lord with praise,* 1.224 sing vpon the harpe vnto our God, which couereth the heauen with clowdes, and prepareth raine for the earth, and maketh the grasse to grow vpon the mountaines, which giueth to beasts their food, and to the young rauens that cry. The whole Psalme is a Psalm of praise vnto 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 there∣fore sayth, that the Lord will helpe it, by his infinit wise∣dome, 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 haue seene, by the wise and merci∣full 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 euery thing seemes withered by the rootes, the Lord heareth as it were the cry of the earth, prepareth raine, and wate∣reth 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 mi∣serie 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 vpon him in the name of Christ Iesus, according to his pro∣mise,* 1.225 that whatsoeuer we aske of him in the name of his son, according to his will, he will grant it vnto vs.

And this is part of that heauenly sermon, which our Sauiour Christ maketh vnto the people in the moun∣taine, as it is recorded by the Euangelist S. Matthew, where he dehorteth them from too much carefull seek∣ing after the things of this life, by the serious meditation vpon 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:* 1.226 Therefore I say vnto 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 vnto 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 vnto you, O ye of little faith? 31. Therefore take no thought, say∣ing, what shall wee eate? or what shall we drinke? or where∣with shall we be clothed. 32. For your heauenly father know∣eth that ye haue neede of all these things. 33. But seeke ye first the kingdome of God and his righteousnes, and all these things shall be ministred vnto you. In all which words we see, how he draweth his exhortation from the creatures, to teach vs, that we should not bee idle, and vnprofitable beholders of them, but as the Lord doth most cleerely manifest himselfe vnto vs in them, so wee (besides the present vse of them) shall open our eyes to behold, that which the Lord dooth offer vnto vs 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 ex∣ample he might stirre vp mankinde, to meditate vpon that wonderfull great frame, and euery thing in it, that he might giue the glorie vnto God, that was due to him for it, and serue him carefully, that had so wonderfully prouided euery thing for him.

But I knowe not how it hath come to passe, through the great corruption and blindnes that is within vs, that in these things wee doe not seeke after God,* 1.227 though by them we might haue groped after him, and found him. Nay, a great many are like vnto the oxe and the asse, who haue the vse of Gods creatures, and are filled with them, ea∣ting and drinking and taking their case, yet neuer lift vp their mindes vnto 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 haue in them, are so drowned and ouer∣whelmed

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 onely vnto them, and not vnto the Lord that is in them. For wee shall see men (that are musing vpon their cattell, and vpon their ground the whole day) to be so earthly minded, that they will altogether sticke fast in them, and be as it were fette∣red vnto them so, that they are not able to lift vp their mindes to any heauenly meditation from them, but like beasts are still groueling vpon the earth, and haue their mindes either wicked and prophane, or vaine and foo∣lish. And such shall be their communication of them, ei∣ther 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 shew∣eth 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 ir∣religious speeches of the Atheists) which when they haue 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 re∣pentance: 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 vnto others.

* 1.228Therefore if men will needes ouerlooke their grounds vpon 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 vpon 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, a∣bout 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 en∣uie them that are aboue thē, we might behold the good∣nes of God towards vs, prouiding so wel for vs, according to the desire of the wise man.* 1.229 Giue me not pouertie or ri∣ches, 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 vnder the crosse, either pouertie, sicknes or any other distresse, whereas the men of this world doe repine and grudge, let vs vnderstand the wise dealing of our fa∣ther towards vs, Who, by this meanes,* 1.230 maketh vs like vn∣to the image of his sonne, that wee suffering with him, might also be glorified with him. If the Lord hath blessed vs with the aboundance of all things, though the greater sort be puffed vp thereby, and by abusing of them doe forget God, let vs thereby bee humbled, and vsing them well, not haue our mindes set too much vpon 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 de∣stroyed, 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 vpon earth: what is the fulnes of ioye in heauen?

And not onely thus, but whither soeuer we doe turne our eyes, we shal haue matter not onelie to keepe vs from idlenes, but to prouoke vs to all profitablenes. For when the sunne ariseth, how might it tell vs of the comforte of

the sunne of righteousnes arising in our hearts? How might the spring of the yeare, put vs in minde of our regenera∣tion, and new birth? What would the darkenes of the night teach vs, but the horror and feare of ignorance, where there is not Gods worde? Would not our meate leade vs to the spirituall foode of our soules? And our ap∣parell to the righteousnes of Christ Iesus, that being clo∣thed 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 vs of death, our bedde of the graue, our rising againe in the morning of the day of our resurrection? Thus al the crea∣tures should lift vs vp to the creator, and thus to be occu∣pyed about them, are the very works of the Sabbath in∣deede. Thus if we did see or heare any of the iudgements of God vpon our selues or others, wee should thinke and speake of them with humilitie and feare: of any of his be∣nefites, 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 vs 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 vpon 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 vnto vs, and either drawe vs nearer vnto God, or make vs more fitte to doe dueties to our brethren. Therefore let vs 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 vs be sorrowfull that wee haue ouerslipped this duetie so carelesly heretofore, and let vs bee assured that it hath bereaued vs of much godli∣nes, that otherwise might haue been in vs, and made vs

so much the lesse profitable vnto others: and therefore in the feare of God, and in the care of our own Saluation let vs purpose, & performe this duetie most carefully hereaf∣ter, that the blessing of God might be more vpon vs, and we haue the testimonie of a good conscience, & of Gods creatures witnessing for vs, and not against vs.

And let vs be so much the more carefull of it in good earnest,* 1.231 by how much we knowe too well that the com∣mon practise of most men is so farre from it: In so much that euen they of the vniuersitie that make it their profes∣sion to search out the nature of Gods workes, and to see furthest into them, and therefore must needs haue many and deepe meditations, besides often and long disputati∣ons about them, doe not so much as propounde this vn∣to themselues, and therefore no maruell, if they neuer at∣taine vnto it, namelie to beholde in them the inuisible things of God & Gods wonderfull work in them, there∣by either to be confirmed in any part of his word, or stir∣red vp to any duetie vnto God or men: but they haue in stead of these, many both vaine and too curious, and also false and vntrue discourses about these with themselues and others, euen vpon the Sabbath. And I am sure that in the countrey men are not free from this sinne: for it fal∣leth out in them, euen of the better sorte, either of igno∣rance or negligence, that when they haue 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 & con∣ferre about Gods worde (which is the chiefe) they haue not done the like about his workes, and so haue lost some further commoditie of the worde that they might haue reaped, when thus they might haue been taught (as it were) by a double schoolemaster: especially when the Lord punisheth vs for neglecting some parte of his ser∣uice, and we doe not vse al the meanes that God hath ap∣poynted to serue his prouidence by.

Therefore let vs remember among all other things, that wee haue heard of before, to make this one parte of our priuat seruice of God vpon 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 me∣ditating, and occupied about Gods seruice, as M. Caluine setteth it out at large.* 1.232 Let vs know (saith he) that it is not sufficient, that we come to the Sermon on the Sunday to re∣ceiue some good doctrine, and to call vpon 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 vs nothing to aspyre to our good, and that wee neede but call to our minde, that which we shall haue learned before, at good leasure, when our mindes were (as it were) vnwrapped from al those things which hinder vs to recount the worde, and workes of God. And a little before: Although God nourish vs euery 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 vnto this. The Sunday therefore ought to serue vs, for a tower to mounte on high to view the workes of God from a farre, when we are neither hindered nor oc∣cupyed 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 vs: And when we shall haue practised this on the Sunday, namely shall haue 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 vs, that all the rest of the weeke, we shall be ledde to thanke our God, when so before hand wee shall haue 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 vnto God,* 1.233 and comforta∣ble to our selues, yet it is finally regarded euery 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 disci∣pline of our Church is such (through Gods mercy) that the Psalmes are sung in many places, after a plaine, di∣stinct, and profitable manner, and may be euery 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, haue no care to bring it into their houses; but as though to sing Psalmes were proper vnto the Church, doe neglecte this duetie euery where else. Therefore wee shall see howe this exercise is commended vnto vs in the scripture, as well as any other, that we haue heard of before.

And if we looke into the booke of Psalmes, we shall finde not onely a great many which doe generally con∣cerne 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 pri∣uate condition of the seuerall members of the Church,* 1.234 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 vnto vs 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 giue thanks for some great deliue∣rance,

or for the forgiuenes of our sinnes, or for the resto∣ring of vs to health, or for the graces of Gods spirite re∣ceiued, for the hope of our resurrection vnto immortall life, for the blessing of God vpon our wiues, children, goods, &c. We may find some song to sing: that so all excuse might iustly be taken away from them, that haue no care of this holy duetie. And if men will graunt that such Psalmes as doe touch the condition of the Church, gene∣rally 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 con∣cerne mens priuate estate at seuerall times, vnlesse they will say that they onely are vnprofitable or superfluous, and commended to the posteritie without cause? which once to imagine is so great a sinne as it is, not onely be∣cause of the contempt vnto Gods word, which it carrieth with it; but also because it is so contrary vnto the iudge∣ment of the Church euery where, which doth acknow∣ledge the vnspeakable mercy of God vnto it selfe, as in all the other scripture which he hath left vnto it, so espe∣cially in the booke of the Psalmes, and in euery 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 giue 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 neces∣sary 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,* 1.235 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,* 1.236 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, wher∣as the vngodly haue 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 vnto the Ephesians: Bee not drunke with wine,* 1.237 wherein is excesse, but bee filled with the spirite: 19. Spea∣king vnto your selues, in Psalmes, and hymnes, and spiritu∣all songs, singing and making melody to the Lorde in your hearts: 20. Giuing thanks alwaies for all things vnto 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 euery time wee shall bee fitted with some one or other.

Let vs not therefore deny so manifest a trueth, but ac∣knowledge as the word doth teach vs, that the Lorde re∣quireth of vs in our priuate meetings vpon 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 vnto this, (for bee it farre from me that I should lay any heauier burden vpon any, then the worde of God it self doth) bind them I say vnto this; that in all their mirth

they should sing Psalmes, as it might seeme the places al∣ledged doe import. Yet this the Lorde requireth of vs, that in all our lawfull pleasures we should looke vp vnto 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 vnto 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 vs to pray∣er, a blessed heauinesse, that maketh vs seeke vnto the Lord, so that is a godly mirth that endeth with singing with Psalmes, and an heauenly ioy, that at least wise maketh vs more fit to serue God. And otherwise as we may sus∣pect 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?* 1.238 let him sing. Where he telleth the disper∣sed Iewes how they should behaue themselues priuately in all estates: namely, that though the vngodly in their affliction doe murmure impatiently, and breake out in∣to blasphemous othes, they should not onely abstaine from those things, but in all humilitie should go to pray∣er, 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 them∣selues to sing prayses vnto God, and so both commendeth this duetie vnto vs, and sheweth whereunto all our mirth should leade vs. 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 vnto the time of affliction,* 1.239 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 haue some per∣swasion 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 vnto thē iust occasion both to pray & sing vnto him. Thus we reade that Paul and Sylas being in prison ioyned them together,* 1.240 At midnight Paul and Sylas pray∣ed and sang a Psalme vnto 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 haue seene it in so many places of the word com∣mended vnto vs) it must needes be put in practise vpon that day which is dedicated to his seruice: and especial∣ly when we consider that the fittest time for it, is the time of ioy, and there is no ioy comparable to that which we haue in Christ Iesus: and we neuer inioy that so fully, as by the meanes whereby he conueyeth it vnto vs, and we neuer haue all the meanes so plentifully, and so continu∣ally, as vpon the Sabbath. Therefore as the Lord then of∣fereth himself wholly vnto vs, and his sonne Christ Iesus to be made ours, with all his merits in the worde, the Sa∣craments and prayer, and so thereby doth fill our hearts with the ioye of the holy Ghost, euen that ioy that is vn∣speakable and most glorious, so then especially we ought to sing for ioye of the Lord, if euer wee will doe it: And not onely in the Church, (which we ought to doe especially, where the greatest ioy is bestowed vpon vs) but also be∣cause by the forenamed priuate exercises, this ioye is re∣nued, and sometimes increased; wee must priuately re∣nue

our thanksgiuing,* 1.241 and sing vnto God againe, especial∣ly when wee haue seene that these places of scripture doe commend vnto vs the priuat exercise of singing Psalmes.

And that we might doe it the more cheerefully, let vs 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 know∣ledge 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 vpon the Lords day we must la∣bour to build vp our selues in both, wee must neglect no meanes whereby we might attaine vnto our full growth in either: Therefore euen then are wee iustly punished with deadnes and dulnes vpon the Sabbath, because we neglect al those meanes, or els doe not ioyne them toge∣ther. So then we haue great cause to be sorrie, that wee haue so many times neglected this seruice of God vpon the Sabbath day: and though wee had not spent away the time in a prophane mirth (as many times wee haue done) yet there is great cause of humiliation for not stir∣ring vp our selues (by singing Psalmes) vnto that spiri∣tuall mirth, whereby we might haue been more cheere∣fully occupied in Gods seruice, and comfortably to our owne soules. And let vs not hereafter continue to pro∣uoke the Lord, and bereaue our selues of much comfort by neglecting to sing.

But when I so earnestly request this vpon 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 haue proued the contrarie, but my purpose is to shew, that if at any other time it is to bee practised, then especially vpon the Lords day. And true∣lie 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,* 1.242 so I haue 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 haue 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 haue many Ballades set vp in their houses, that so they might learne them, as they shall haue occasion: but as for the booke of Psalmes, it commeth not once into their thought to make proui∣sion for it. Besides these men, I say, of whom it is a la∣mentable 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 bet∣ter for them to haue their mouthes stopped, then once to open them to pollute such holy and sacred songs. And as for others, though they haue al varietie of Musick both vpon Instruments and with the voyce, and that euery day, yet many of them very seldome, or scarsely once a yeare doe heare a Psalme, sauing in the Church.

I doe not finde fault with this kinde of Musicke, but doe esteeme of it, as I ought, euen of the most exquisite that may be. I confesse it to be the especiall gift of God in any. I knowe it very well to bee commended in the scripture, and that it hath had wonderfull effects in time past, as in Saul and Elizeus,* 1.243 and that men might stil haue great commoditie by it, if it were rightly vsed: only this I complaine of with griefe, that the best Musicke is not cared for, and that the singing of other things, hath cleane shut out in a great many of places the singing of Psalmes.

And that you might vnderstand the complaint to be iust, you must not onely looke into the houses of great

personages, where this musick hath ioystled out the sing∣ing of Psalmes, or rather kept it from euer entring in, but also in the shops of Artificers, and cottages of poore hus∣bandmen, where you shall sooner see one of these newe Ballades, which are made only to keepe them occupied, that otherwise knowe not what to doe, then any of the Psalmes, and may perceiue them to bee cunninger in singing the one, then the other. And indeed I know not how it commeth to passe, (but you may obserue it) that the singing of ballades is very lately renewed, and com∣meth on a fresh againe, so that in euery Faire and Mar∣ket almost you shall haue one or two singing and selling of ballades, & they are brought vp a pace, which though it may seeme to bee a small thing at the first, yet I am greatly afrayd of it. For as when the light of the Gospell came first in, the singing of ballades (that was rife in Po∣perie) began to cease, and in time was cleane banished away in many places: so now the sudden renewing of them, and hastie receiuing of them euery where, maketh me to suspect, least they should driue away the singing of Psalmes againe, seeing they can so hardly stand together: of which I am so much the more iealous, because I see that in other places also where these be not receiued in,* 1.244 yet the singing of Psalmes is greatly left, ouer that it had wont to be.

But if we would search out the cause of this euil disease in our selues and others, that so it might bee cured, wee shall easily finde it in those places of scripture, where this duetie hath been commended vnto vs before. For the Apostle sayth to the Ephesians:* 1.245 Be not drunke with wine, wherein is excesse, but be filled with the spirit. 19. Spea∣king one vnto another in Psalmes and hymnes, and spiritu∣all songs, singing and making melodie to the Lord in your hearts.* 1.246 And to the Colossians: Let the worde of Christ dwell in you plentiously in all wisedome, teaching and admo∣nishing one another in Psalmes and hymnes, and spirituall

songs, singing with a grace vnto the Lord in your hearts. In which places he first of all forewarneth vs (vnder one kinde) that we bee not ouerfilled with the pleasures of this world, but vse them as though wee were readie to leaue them: otherwise wee being wholly giuen to our bellies, and to our backes, shall haue pleasure in nothing but such as will serue them, & al heauenly mirth shalbe sorrow vnto vs, as to be called to the word and prayer it shall be a vexation vnto vs, and then shall we bee most merrie, when we are furthest off from God, and then (he sayth) our mirth shall be excessiue, and beastly. Second∣ly, he would haue the word of Christ dwel in them plen∣tiously, that being perswaded of Gods fauour, their harts might not bee vainly merrie, but thereby moued to sing vnto him.

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

when we find our hearts in the midst of our mirth sweet∣ly moued to sing spirituall songs spiritually.

But to make an ende of this matter, that wee might take vpon vs this duetie so cheerefully, as we should, let vs in a word consider of that, which the Prophet speakes of it, Psal. 147. (that I might not stand vpon euery place that commendeth it vnto vs) Praise the Lord (sayth hee there) for it is a good thing to sing vnto our God:* 1.247 for it is a pleasant thing, and praise is comely: where the Prophet exhorting men vnto it,* 1.248 sayth it is good, pleasant and come∣ly. And first of all it is good, for it is commanded of God, and looke how many times it is commended vnto vs by precept or practise, in the scripture; so many proofes are there of the goodnes of it. Then it is not only good, but pleasant: for many things are good, but bitter, as afflictiō: and some things are pleasant, which are not good, as sinne: and so though the beginning bee sweete, the ende is sower, and when the pleasure is ended, the payne abi∣deth: but here is pleasure without payne, and of this the good fruite and pleasure abideth euer.

Last of all, it is comely, (as he sayth in another Psalme also) it becommeth the righteous to bee thankefull,* 1.249 and to sing praises. Vnto which agreeth that of the Apostle: Let no filthie communication,* 1.250 nor foolish talking, nor iesting proceede out of your mouthes, which things are not comely: but rather giuing of thankes, as it becommeth the Saints. For this commendeth vs vnto God, and vnto men, and herein are wee like vnto the Angels in heauen, who sing vnto the Lord a new song continually.* 1.251 So that euen as the vngodly haue a grace in their wickednesse, and are the better liked of among the vngodly (though indeed they are then most deformed) so this maketh vs comely be∣fore God, and louely in the eyes of his Church, when we (hauing prepared our hearts thereunto) doe sing with affection, with reuerence, and with vnderstanding. For otherwise euen as a costly garment may be comely in it

selfe, yet it shal not become vs, vnlesse we be fit for it,* 1.252 & it be wel put vpon vs: so though to sing be neuer so comely in it owne nature, yet it becommeth not vs, except wee bee prepared for it, and doe sing Dauids Psalmes with Dauids spirit. Therefore the Apostle writing to the Ephesians, willeth them in singing to make melodie in their hearts to the Lord, & not to sing with their tongue,* 1.253 and frō the lips outward, as we say. And to the Colossians:* 1.254 To sing with a grace in their hearts to the Lord, that it might not only come from the inwarde feeling of their heart, but also bring grace and profit to the hearers, when as they doe not vtter an vnprofitable sound, but their heart going before their tongue, and it mouing their lips, they might themselues bee first of all affected therewith, and so be∣get the like affections in others.

Seeing then that goodnes, pleasure and comelines do all of them meet together in this one thing, let vs the rather be in loue with it, & set our hearts vpon it; and whereas these are the things most of all regarded, and especiallie sought for of all men (and yet seldomest found) now that they doe all of them meete with vs, as it were, and ioyntly offer themselues vnto vs in this one thing; let vs be rauished with the loue of it, vnlesse we be men voyd of al affections, or such as haue set our hearts vpon other things before: and let vs intertaine this seruice of God into our houses, and giue credit vnto it, that we might be bettered with the goodnes that it bringeth, and be more comfortable with the true pleasure that it affoordeth, and more comely with the excellent beautie that it will put vpon vs. And so I conclude with the confession of Au∣gustine, who by his owne experience greatly commen∣deth the singing of Psalmes, when he sayth,* 1.255 that often∣times for ioy he wept in the Church of God, being moued with sweet melodie that was made there. And for this cause Dauid is called the sweete singer of Israel,* 1.256 because of the excellent and heauenly Psalmes, which he as a Prophet

made for the Church of God,* 1.257 whereby they were raised vp to all spirituall mirth in singing of them.

The last thing of all is, that wee remember especially to put all things in practise, which wee haue learned out of the word,* 1.258 and that wee begin vpon that very day to doe all dueties of loue vnto men, and that wee shew mercie vnto them then especially. Whereunto that we might be made the more fit, the whole worship of God, and the Sabbath it selfe is ordained, in so much that the Lord would haue euery whit of it to cease euen vpon the Sabbath, rather then mercie should not be shewed to the full, or any du∣tie of it neglected to our brethren, when both of them cannot bee done together, as wee haue seene it before more at large. And seeing it is the Lords day, and there∣fore we must bee occupied about all his worke wholly, and he hath in his word commended to our care, the wi∣dowe, the fatherlesse, the poore and the stranger, as those whom he especially regardeth, we ought vpon this day most of all to feede the hungrie, to clothe the naked, to lodge the harborlesse, to visit the sicke and the prisoners, when (be∣sides that we haue rested from all our owne workes, that wee might be occupied about the workes of the Lord) we haue so much mercie of the Lord God shewed vnto vs, that wee might shewe it vnto others, and hee doth after an extraordinarie manner open vnto vs al the trea∣sures of his goodnesse, that thereby we might be moued to take pitie vpon others.

So that he which is then hard hearted to his brother, there is no great pitie to bee looked for at his hands, and he which then neglecteth to testifie his loue aboundant∣ly to men, whē he should of purpose giue ouer himself to all dueties of godlines, what hope can there bee that he will doe them vpon other dayes in the weeke, when he shall haue fewer meanes to further him thereunto, and more to withdrawe him there from? And that this is an especiall thing to bee regarded vpon the Lords day, ap∣peareth

by that, which Moses speaketh of it:* 1.259 The seuenth day is the Sabbath of the Lord thy God, thou shalt not doe any worke therein, thou, nor thy sonne, nor thy daughter, nor thy manseruant, nor thy maidseruant, nor thy oxe, nor thy asse, neither any of thy cattell, nor the stranger that is with∣in thy gates: that thy manseruant, and thy maidseruant may rest as well as thou. Where he maketh this a reason, why rest is vpon the Sabbath day especially to bee giuen vnto all, that are imployed vnto any bodily labour, euen vnto the dumbe beast, that they might be eased thereby, without the which their estate were too intollerable: And therefore it appeareth that the Lord would haue men exercised vnto pitie vpon this day most of all, when by his Prophet he perswadeth them to ease their seruāts & cattel of their labour vpon this day, least otherwise by continuance they should be most cruelly oppressed.

Whereunto agreeth that which is most plaine to con∣ceiue and forcible to moue:* 1.260 Sixe daies shalt thou labour to doe thy worke, and in the seuenth day shalt thou rest, that thine oxe and thine asse may rest, and the sonne of thy maid, and the stranger may bee refreshed. Where (besides that it is to be obserued, that in the former part of the chapter, hee speaketh of shewing mercie and compassion, as to the poore man in his cause, to the enemies oxe going astray, to his asse lying vnder his burden, to him that is wrongfully oppressed, to the stranger that is farre from his owne countrie and friends, and to the fields and vine∣yards, that they might rest vpon the seuenth yeare, for the benefite of the poore and the cattell, (as may most e∣uidently appeare vnto him that will but reade the text) and then adioyneth this vnto it, as that which is of the like nature and kind) the words themselues that he vseth in setting of it downe, doe sufficiently declare, that mer∣cy must be especially regarded vpon this day, when hee reckoneth so many by name, that most of all stande in neede of it, and would haue them to rest, because other∣wise

they cannot sufficiently bee refreshed, and drawe their breath with ease (as it were) euen as the worde doth import, as hath beene declared before.

Hereupon the Prophet Ieremie speaking of sanctify∣ing the Sabbath,* 1.261 requireth of them that they shuld set their seruants free from their burdens, and their worke. By all which it may be most certainely gathered, that all louing kindnes and pitie is to be shewed vnto our brethren, as at all other times, so most of all vpon the Sabbath, and more then after an vsuall manner, when it is one of the ends why it was ordayned by GOD, and therefore the thing whereunto we ought to haue an especiall regard: most of all, if we consider the practise of it, in the whole new Testament: For it is written of our Sauiour Christ by the Euangelists in the Gospell, that vsually hee vpon the Sabbath daies visited the sicke, healed the cripples, restored the blind to their sight, and doth not onely de∣fend his doings herein by the law against the cauils of his aduersaries, but also leaueth his owne example in this to be our president and patterne to followe: whereof that is a proof that Saint Iohn testifieth in many words. There was a feast of the Iewes,* 1.262 and Iesus went vp to Ierusalem: 2. And there is by the sheepe market a poole called in He∣brue, Bethesda, hauing fiue portes. 3. In the which lay a great multitude of people, of sicke folke, of blinde, halt, and withered, wayting for the moouing of the water. 4. For an Angell went downe at a certaine time into the poole and troubled the water, whosoeuer then first after the stirring of the water stepped in was healed, of whatsoeuer disease hee had. 5. And a certaine man was there, which had beene diseased eight and thirtie yeares: 6. When Iesus sawe him lye, and knew that hee now long time had beene diseased, he said vnto him, wilt thou be made whole? 7. The sicke man answered him, Sir, I haue no man to put mee into the poole, when the water is troubled, but while I am comming ano∣ther steppeth downe before mee. 8. Iesus sayd vnto him,

Rise, take vp thy bed and walke: and the same day was the Sabbath. Where wee see that our Sauiour Christ com∣meth of purpose to the place, where a great many of im∣potent and diseased people vsed to lie vpon the Sabbath, and healed one of them. And in the seuenth chapter, he defendeth this fact of his, saying,* 1.263 If a man vpon the Sab∣bath receiue circumcision, that the lawe of Moses should not be broken; be ye angrie with me, because I haue made a man euery whit whole on the Sabbath day? If the law of cir∣cumcision doe bind men to minister and receiue it vpon the Sabbath, then much more doth the lawe of loue bind men to shewe mercy vpon the Sabbath, seeing that it is appointed of God, not to hinder vs from, but to further vs in all his works, among which the relieuing of them that bee in necessitie, is one of the chiefe and principall. And as the Lord Iesus Christ came not to destroy the lawe, but to fulfill it,* 1.264 so hee obserued it very carefully in this poynt, and being most full of compassion, did declare it aboundantly, by taking all oportunitie to succour them that were in miserie, euen vpon the Sabbath, as the fit∣test time for it.

For this is that also, which Saint Luke reporteth of him in his gospel: That he taught in one of the Synagogues on the Sabbath day: 11.* 1.265 And beholde there was a woman which had a spirit of infirmity eighteene ye••res, & was bow∣ed together, and could not lift vp her selfe in any wise: 12. When Iesus saw her, hee called her to him, and saide to her, Woman, thou art loosed from thy disease: 13. And he laid his hands on her, and immediately she was made straight a∣gaine, and glorified God. 14. And the ruler of the Syna∣gogue was mooued with indignation because that Iesus had healed on the Sabbath day, and sayd vnto the people, there are sixe dayes, in which men ought to worke, in them there∣fore come and be healed, & not on the Sabbath day. 15. Then answered him the Lorde and sayd, Hypocrite, doth not each one of you on the Sabbath day loose his oxe, or his asse from

the stall, and leade him away to the water? 16. And ought not this daughter of Abraham, whome Sathan hath bound loe eighteene yeares, be loosed from this bond on the Sabbath day? Where we doe euidently see that Iesus Christ not onely in wonderfull great pitie vnto this long diseased creature, bestoweth the benefite of health vpon her, but also when as the rulers of the Synagogue, either through a grosse ignorance, or palpable hypocrisie, did find fault with it, as a worke altogether impertinent to that daye, he doth iustifie it, and sheweth that it is most proper vn∣to it, because it is the day of shewing mercy: and therefore if men do, nay ought to loose the oxe to the water, much more might he loose the daughter of God from her in∣firmitie of soule and bodie. And hee doth not so much dispute, what he might do, as shew what euery one ought to doe: For if it were a breach of the Sabbath to neglect any duty to the other creatures, then much more to with∣draw our hand from our brethren, when they doe stande in neede of our helpe.

And in the Chapter immediatlie following when hee had healed a man of the dropsie vpon the Sabbath daye, he proueth the lawfulnes of the fact, by the like reason. It came to passe that when Iesus was entered into the house of one of the chiefe Pharisies vpon the Sabbath day to eate bread,* 1.266 they watched him: 2. And behold there was a cer∣taine man before him, which had the dropsie. 3. Then Iesus answering spake vnto the expounders of the law and Phari∣sies, saying, is it lawfull to heale vppon the Sabbath daye? 4. And they held their peace. Then he tooke him and healed him, and let him goe. 5. And answered them saying, which of you shall haue an oxe or an asse fallen into a pitte, and will not straight way pull him out on the Sabbath daye? 6. And they could not answer him againe to these things. But the time would not serue to stand vpon all the places, which shew that this is a peculiar work of the Sabbath, to helpe the helpelesse, to strengthen the weake, & succour them

that are in necessitie, thereby to shew that wee are well perswaded of the loue of our heauenly father, when wee are so readie to shew our loue to the rest of his children our brethren.

I will therefore conclude with that which is set downe by Mathew. That Iesus went into a synagogue. 10.* 1.267 And beholde there was a man, which had his hand dryed vp, and they asked him saying: Is it lawful to heale vpon the Sabbath day? That they might accuse him. 11. And he answered them and sayd, what man shall there be among you, that shall haue a sheepe, and if it fall on the Sabbath daye into a pitte, will not he take it, and lift it out? 12. How much more then is a man better then a sheepe? Therefore it is lawfull to doe wel on the Sabbath day. 13. Then said he to the man: stretch forth thy hand: and hee stretched it forth, and it was made whole as the other. In all which places we may note that it is alwaies precisely noted, that Christ Iesus did all these mercifull deeds vpon the Sabbath, thereby to declare how parte of sanctifying the day, consisteth in them, and also how the men of this worlde did finde faulte with them, which sheweth how farre they are from dooing any such things themselues: and that the Lord Christ doth replie vpon them with such reasons, as generally concerne all men, to the ende that they might knowe, that they were not things properlie belonging to himselfe, but general∣ly to be followed of all men.

Vnto this may bee referred the making of peace be∣tweene man and man; especiallie that wee should seeke peace our selues, and take it when it is offered. Where∣unto it seemeth the lawes of the Emperours had respect, when they commande not onlie that the courtes should be shut vp, but also, Respirent à controuersijs litigantes.* 1.268 Let the parties leaue of all controuersies, and haue a time of peace: Ad sese simul veniant. Let them come one to ano∣ther, let them be sorrie and repent one to another; let them make peace and agreement, and speake of compounding the

matter among themselues. And in thus doing, they should shew great pitie to others, and to themselues, whereas otherwise by endlesse suites they many times most cru∣elly begger one another. Therefore in fewe wordes this is the thing that we haue to remember in this place, that we ought to be ready to helpe all that bee in need, accor∣ding to our habilitie, and their necessitie, and by our pre∣sence and other helpes, to bee as comfortable to them as may bee, inlarging the bowels of compassion towards them, and putting the same affection vpon vs, which is in them, euen for the Lordes sake, who hath shewed mercie vnto vs, and whose creatures they be, and so make it the Lord his work. Which that we might do so much the ra∣ther,* 1.269 it is profitable for vs to goe vnto them, which cannot come to vs, to looke vpon them, which cannot see vs, and to heare them speake, that many times crie & haue none to heare them, that the lamentable spectacle of their mi∣serie might mooue our hard hearts to pittie them, and in pittie to helpe them so much the more willinglie, for though the things that wee heare may touch vs greatlie, yet nothing in comparison of that which wee see, (that is the sense of mouing especially:) in so much that though we may partlie gesse of our selues, what is the great ex∣tremitie of others, and partlie vnderstand it, by the true reporte of them that haue seene it, and so bee moued to helpe: yet nothing so much as when wee haue been at them our selues, and seene the ruines of their houses, and the nakednes of their bodies, the hardnes of their lodg∣ing, the thinnesse of their dyet, and hard fare, when wee haue beheld these with our eyes, and touched the colde i∣rons of the prisoners, and marked the vneasie stockes that they are locked vnto, and the lothsome dungeons that they lye in, and haue been eyewitnesses of their extreame torments and grieuous diseases: then if our hearts be not as hard as flint, and if wee haue not put off all brotherlie kindnes, and forgotten that we be men, our bowels may

begin to yearne vpon them: and that which was in vs but a sparckle of loue before, shal breake out into a great flame, the heate whereof shall comfort them, and that one droppe of compassion which was before in vs, shall multiplie it selfe into a great riuer, the streame whereof shall refresh the heauie heart and dryed soule of our brother.

M. Bucer speaking of the works of this day, amongst other saith, Visitare infirmos, to visite the sicke.* 1.270 For as beg∣gers when they would haue men to pitie them, lay open their sores, because that though things be neuer so great in themselues, yet til they bee seen we wil hardly beleeue them (& therefore we doe the poore wrong manie times in iudging their estate to bee better then it is) so therby is shewed what is the nature of all, that if we will shew mercy to others so cheerefullie as we should, we must vi∣site them in their necessitie, and not turne our eyes away from beholding their neede. And againe, that if the behol∣ding of our bretheren, their need doth not moue vs to pi∣tie them; then are we too hard harted in deed, & there is no hope that euer we should pitie thē sufficiently. This is that which our Sauiour Iesus Christ noteth in the gospell after S. Luke, of a certaine man that went down from Ieru∣salem to Iericho, and fell among theeues,* 1.271 who robbed him of his rayment, and wounded him and departed leauing him halfe dead: & by chance there came downe a certaine pri••st that same waie, and when hee saw him, he passed by on the o∣ther side, and likewise a Leuit, when he was come nere to the place, went and looked on him, and passed by on the other side. In which they are both cōdemned of the want of al hu∣manitie, that cōming neere to him, and seeing him in this miserie, yet hardened their hearts against so woful a sight, and were not moued with so dol••full a crie. But of the third, it is sayd (which was a Samaritane) that as hee iour∣neyed, he came neere vnto him, and when he saw him, he had compassion on him, and went to him, & bound vp his wounds,

and powred in wine and oyle, and put him on his owne beast, and brought him to an Inne, & made prouision for him, &c.

By which practise of his, as it is most manifest, how truelie it is sayd of him, that hee had compassion on him in deed, so the occasion of it is noted, that hee came neere to him, and saw him in this miserie, which no doubt did a great deale more affect him, then if it had been most liuely described vnto him by others. Hereupon the libe∣ralitie of men many times is so colde as it is, for that they beholding nothing but plentie in themselues, and abun∣dance in their friends, know not the hungry meales that their brethren make with bread and water, and not e∣nough of that, & heare not the pitifull cries of the poore children pinched with colde and hunger, vpon whome their fathers and mothers cannot looke many times with drye cheekes; which if they would endeuour to finde out by going from house to house, and so acquainte themselues with their estate, vpon the Lords daye, and doe it as one of his workes: then their owne eyes might moue them to bestowe some of that, which hath not seene light ma∣ny yeares before the iust and cancer of which shall wit∣nesse against them; or to bring out that corne; which they haue kept till it be past mans meate; or to spare but the o∣uerplus of that which might bee, from their hawkes and dogs, for the relieuing of the distressed mēbers of Christ Iesus,* 1.272 who would account that whatsoeuer they did to one of the least of his brethren, they did it to himselfe.

For this is that which I haue heard some men say, when they haue come from such houses, that they would not haue thought that they had beene in halfe that pouertie, vnlesse they had seene it with their eyes. Therefore euen as it is said of the wisdome of Solomon, which was so great, as it was, and the fame was iustly spread farre and neere, So that the Queene of Saba came among others,* 1.273 to make triall of it, which when she had done, and had seene, & heard all things, she was greatly astonyed, and said vnto the King, it

was a true word; which I heard in mine owne land, of thy say∣ings, and of thy wisdome, howbeit I beleeued not this report, till I came, & had seene it with my eyes, but loe the one halfe was not tolde, for thou hast more wisdome, and prosperitie, then I haue heard by reporte, &c. Euen so may it be said of the cōdition of our brethrē, that though we heare much, yet we shall not know the tenth part of their pouertie, ex∣cept wee will goe and see it, and therefore cannot bee so moued to pittie them, as the Lord would haue vs.

Therefore whereas we vse to make many idle walkes and vnnecessarie wandrings, we cannot tell whither, vp∣on the Lords daye, let vs hereafter goe, and see the thing which might moue vs to doe that which otherwise wee should forget: to see (I meane) the wants of such as wee may and ought to supply according to our hability. And let vs do it so much the rather, because otherwise though we do helpe them, yet we cannot do it so cherefully from our hearts, & with that feeling of their miserie, which the Lord will accept.* 1.274 For euen as Abraham (when he would prouoke himselfe to so great an humiliation, as such a chastisement did require) hee wept in the sight of the dead corpes, that the beholding of it might moue him the ra∣ther: so if we would looke into the necessitie of our bre∣thren, and set it before our eyes, wee should bee more plentifull in well doing, then we are, and bee more readie to weepe with them that weepe,* 1.275 and to be like minded one to∣wards another.

And if the Lords day bee a daye of receiuing mercy from God, and shewing it againe to all his creatures,* 1.276 euen to the oxe and to the asse, much more then vnto man, who is most like vnto GOD, and neerest to our selues; and if in all outward things we ought to minister vnto him, then much more in spirituall and heauenly: wherein is shewed so much the more mercy, by howe much the soule is more excellent then the bodie: the wants of the one more generall then the other, and more

dangerous, yet lesse felt, and lesse sought to be supplyed. For many that haue great aboūdance of outward things, yet their soules are in great miserie; and their bodies are well fed, but their soules are almost famished, wanting both knoweledge and comfort, and yet they doe not pi∣tie themselues. Now then if it bee pitie (as it is) to raise vp the asse that is fallen vnder his burden, to lift out the oxe that is fallen into the ditch, then much more to raise vp men that are fallen into sinne, and to pull them out of the mire of despaire (in which they sticke) by the sweete promises of the Gospell, as it were reaching out vnto them our hands: if to pul a man out of the fire; then much more to pull him out of hell fire: if to feede the hungrie, to cloth the naked; then most of all, to feede their soules with the liuely knowledge of Gods word, and to couer their nakednes, with the righteousnes of Christ Iesus by faith: If to make peace betweene men and men; then much more to reconcile them vnto God. Then we must needs confesse that it is the Lords work, which he requi∣reth of euery one vpon his holy daye, namely, that (be∣sides the helping of them in their outwarde estate) they minister vnto them that want of their heauenly riches, as God hath blessed them aboue others: euen to teach the ignorant, to admonish the vnruly, to bring home them that goe astray, to bind vp the broken hearted, to strengthen the feeble, to encourage thē that be occupied in well doing, and in one worde so to helpe them in the lesse, that the chiefe and principall bee not neglected, wherein true loue especially doth consist, and wherein the Lord is serued of vs most of all.

And this is that which is spoken of our Sauiour Christ in the place aboue mentioned, that hee not onely healed the woman vpon the Sabbath of her bodily disease,* 1.277 but deli∣uered her from the chaynes of the diuell, with which she had beene long held. For it is euident in the Gospell, that (be∣sides the infirmitie of her body) there was an extraordi∣nary

worke of Sathan, wherby as she was strangely pos∣sessed, so it wrought in her many strong passions, from all which she being deliuered by Christ Iesus, receiued euen in that especialy, the most mercy at his hands. Therefore among al the works of God, we must be persuaded that this is none of the least, to shewe mercie vnto the distressed soules of our brethren, for this is the mercy of the most mercifull, euen Christ Iesus himselfe, from whom as we haue receiued many great mercies, so none to this, that he hath redeemed our soules from eternall destruction, and when we were sunke downe into the bottomlesse pit of all misery, hee came thither in vnspeakable loue to fetch vs out, and reconciled vs to his Father, and hath made vs heires of euerlasting life.

And let vs be so much more mindfull of this duetie, by how much the fewest in the worlde doe thinke of it, no not they that otherwise are mindfull to shewe mercy in all outward things. And thus wee see that none can bee exempted from these dueties, for though euery one can∣not goe into the houses of the poore, neither is it meete that some should, because of their personages and cal∣ling, yet they may make enquirie of them, and send vnto them, and exhort others to do the like, and pray for them: and may with their equals haue such profitable confe∣rences, that they may shewe great mercy to their soules, by drawing them neerer to the kingdome of heauen, and drawing them further off from the pit of hell. And they that be poore, (and therfore it may be imagined they can shew no mercy at all, for they haue not wherewith) must first of all consider:* 1.278 the poore widowe that gaue but two mytes, how it was accepted, and that the Lord accepteth of euery one, not according to his deedes, but according to his good will: and secondarily, that if they will instruct, ad∣monish, comfort their brethren, and pray for them, they shall shewe the greatest mercy vnto them that may bee, and doe that worke which is most acceptable vnto God,

and therefore most peculiar to the Sabbath.

So then that we might be persuaded of the excellency of this duty aboue all others, let vs co••sider of that, which the spirite of God speaketh of it:* 1.279 Brethren, if any of you haue erred from the trueth, and some man hath conuerted him, let him knowe that he which hath conuerted the sinner from going out of his way, shall saue a soule from death, and shall hide a multitude of sinnes. And indeede all our pro∣fession is nothing, and the shew of religion that we make is vaine, except it bring forth these fruites in vs, as the same Apostle witnesseth:* 1.280 Pure religion and vndefiled be∣fore God, euen the Father is this, to visite the fatherlesse, and widowe in their aduersitie, and to keepe himselfe vn∣spotted of the world. Not that there is no religion but this, but that by these fruits it shall appeare, whether our re∣ligion be good or no, and whether we be profitably oc∣cupied therein or no, euen when all the publike and pri∣uate exercises of the same, doe prepare vs to shew mer∣cy vnto our brethren, and make vs more fitte thereunto. Therefore whereas wee haue seene in the former part of this treatise, that notwithstanding the precise comman∣dement of resting, such dueties were permitted, as the prese••t necessitie of any creature did require: now wee doe fur••her vnderstand that they be by the commande∣ment of God, necessarily laid vpon vs & that they are in the number of those works of God, which that we might wholly doe, we are commanded to rest from our owne.

* 1.281Now the Lord would not onely haue vs to keepe holy the Sabbath our selues, in all the partes of his worshippe publike and priuate, (which wee haue seene heretofore) but also that euery one shoud in his seueral place and roome, carefully take order, that so many as bee committed to his charge, should sanctifie the daye as well as himselfe: which though it be true in all other commandements, (namely that whatsoeuer we are bound to do our selues, we must bee meanes to further other in doing the same, because

the loue of God, and of our neighbours spreadeth it selfe ouer all the commaundements, and therefore though it be not expressed, it is necessarily vnderstood) yet in this commaundement it is so much the more required, be∣cause, besides the analogie and proportion betweene it and the other commandements, doth inforce it, the very words themselues doe bind vs thereunto. For when it is said, Thou, and thy sonne, & thy daughter, thy manseruant, and thy maide, though he speaketh by name onely of re∣sting vpon the Sabbath, yet because the ende of that is, that the day might be sanctified; looke howe many rea∣sons we haue seene before, binding the inferiours to rest, and the superiours to prouide that they doe so indeed, so many are there compelling them to sanctifie the day in their own persons, and in so manie as belong vnto them. Therefore when first of all it is generally sayde in the commandement, Remember the Sabbath daye to keepe it holy, and afterwards, The seuenth day is the Sabbath of the Lord thy God, that is, which must bee dedicated vnto his seruice, and in the end, you must therefore rest, that you might serue him in it as hee requireth; and then nameth the seuerall parties that should rest: his meaning is to de∣clare vnto them the right ende of their resting, and so speaking by name to the gouernours, saying, (Thou, and thy sonne, and thy daughter, thy manseruant and thy maid, the stranger that is within thy gates) to shewe vnto them that it is not sufficient for them to looke that they vnder their gouernement should rest, vnlesse they sanctifie the day of rest also, which they must be so much carefull of, by how much the sanctification of the day is greater thē the ceasing to worke vpon it, as the end whereunto this is but referred: and therefore if it bee a sinne in them at any time, not to haue a sufficient regard vnto them that they do not worke, then it must needs be a greater sinne, if that through their negligence they do not sanctifie and keepe holy the day of rest.

* 1.282So that here the Lord God doth require, that in al pla∣ces there should be such good lawes and orders publike∣ly in the Common-wealth, and priuatly in mens houses established, and diligently executed, as whereby not on∣ly the rulers, but also all in subiection should be compel∣led to sanctifie the Lords day, and that they should bee sure that they doe it indeede. And as he must not leaue it indifferent to them, to choose whether they will work or rest, and so thinke it sufficient that they doe not lay a∣ny work vpon them, so it is not enough that they hinder them not from seruing God vpon that day, vnlesse they procure all the meanes vnto them, whereby God might bee worshipped of them, and see that they worship God in them as well as themselues. Therefore the Masters of families must prouide as much as lyeth in them, that the word be publikely preached where they dwell, not for themselues alone, but for their children and seruants sake, that they might keepe holie the day together with them; and they must not onely come themselues to the place of common prayer and diuine seruice, but bring these also with them, and so spend the rest of the day in all priuat godly exercises themselues, and cause others to doe so also.

And here least this might seeme too heauie vnto vs, and that it might not bee grieuous to take so great a charge vpon vs, wee must remember, that as wee haue great help by our inferiours in many things, so the Lord would haue vs to helpe them in the chiefe and principal, and as he hath made them our seruants, so wee should make them his seruants, and when they haue serued vs sixe daies, wee might cause them to serue him vpon the seuenth: and as the Lord hath preferred vs aboue them with their seruice, so he would hūble vs with this charge and care ouer them, or rather exalt vs, in that hee would haue vs to be as it were, the ouerseers of his worke, & not onely serue him our selues, but also see his seruice done

by others committed to our charge: which if wee doe not, wherein shal the Christian gouernours of housholds differ from the Infidels and Heathen, and what greater thing shall we doe for our seruants then they? Nay, what shall we doe more for them then for the bruit beasts and cattell that worke vnder vs, to whom wee giue rest and ease from labour vpon the Sabbath, if we cause them not to sanctifie the day of rest, in which they shall differ from all other, not onely beasts but men?

And this is the meaning of that lawe which Moses gaue to the Israelites,* 1.283 commanding them to write the word of God vpon the posts of their houses, and vpon their gates, whereby all vnder gouernment were taught what should be required of them so long as they liued in those houses, namely, to serue God:* 1.284 and all gouernours were taught what especially to looke after in all them that went in and out of their gates, and liued vnder the roofe of their houses, euen to serue the Lord in all parts of his worship, for which end he hath giuen them such autho∣ritie ouer them. According to which Commandement the worthie Captaine of Gods people Iehoshua, made this protestation before all the Elders of Israel a little be∣fore his death, exhorting them to doe the like:* 1.285 I and mine house will serue the Lord. Promising not onely for him∣selfe, but for all his, which though it was hard to doe, yet because he knew how many meanes the Lord had giuen him to bring it to passe, which also God would blesse (as all godly exhortations, admonitions, and chastisements, whereby if they did not profit, he had authoritie to thrust them out of his house, and to rid himselfe of them) all which he was purposed to put in practise: therefore he was bolde thus to speake of himselfe, thereby shewing what all men should propound to themselues, and may attaine vnto. The like whereof Dauid speaketh of him∣selfe in that worthie Psalme 101. which is left as a pa∣terne for all Christian gouernours to rule by, wherein he

sheweth how he would rule not onely himselfe, but his houshold, nay the whole kingdome, by hauing an eye to thē that were good, to reward thē, and to thē that were bad, to punish them, that so not only himselfe, but all his might serue the Lord. After the same manner in the time of the captiuitie, when the noble Queene Hester willed all the dispersed Iewes to keepe holie three dayes together in fasting and prayer, that so they might intreate the Lord, for that finall destruction, and vtter rasing of them out, which Haman the cursed Amalekite and sworne enemy of Gods people had determined to bring vpon them speedilie, that it (I say) might be preuented in time, she sayd, that she and her maydes would doe the like, Hest. 4.16. Whereby no doubt she insinuated vnto them, that in e∣uery houshold, her meaning was, that it should bee tho∣rowly kept on all sides, not onely the rulers and some fewe, but all others euen vnto the maidseruants.

Now this is that which we haue seene heretofore, that the Sabbath and the day of fast are both of one nature, and it is that which the word doth sufficiently beare wit∣nesse vnto: therefore if this hath been the practise of the Church vpon that day to fast, not onely of the chiefe a∣lone, but with their families: then must wee needes bee perswaded, that vpon the Lords day, we ought our selues and our housholds to serue the Lord, and to say with Ioshua, I and mine house will serue the Lord: and with He∣ster, I and my seruants will doe the like. And how could that haue been verified of the religious Captaine Cornelius, which is written of him,* 1.286 that he was a deuout man, and one that feared God with all his houshold? vnlesse he had not onely frequented the common assemblies vpon the Sab∣bath dayes, but had also acquainted his seruants there∣with. Therefore as the Lord himselfe speaketh of Abra∣ham,* 1.287 who is the father of all beleeuers, I know that he will command his sonnes, and his houshold after him, that they keepe the way of the Lord to doe righteousnes and iudge∣ment,

that the Lord may bring vpon Abraham that he hath spoken vnto him. So it must bee practised of all them that will be children of this faithfull Abraham, and enioy the same promises that he and his posteritie did, euen that they cause their children and their seruants to keepe ho∣lie the Sabbath, wherein consisteth the true worship of the Lord, that so they might walke in that way which hath the promises of this life and the life to come. So then by all this it may most euidently appeare, both by the words of the commandement, and by the practise of the best men in the old and new Testament, that this duetie is layd vpon all householders, diligently to ouersee the wayes of their familie, that they serue God, as in all other dueties, so especially in sanctifying the Sabbath, as they will answere to the contrarie at their perill to him that hath put them in authoritie, and as they will giue an ac∣count for their soules, which otherwise might perish through their default.

Which though it bee so seuerely inioyned in all men,* 1.288 and vnder so great a paine layd vpon them, yet it is so generally neglected of the greatest part, that we may ra∣ther complaine of it iustly with griefe, then haue any hope of the speedie reforming of it. For besides that a great many haue no care to sanctifie the day themselues, and therefore cannot with any conscience require it of their seruants and children, but either set them to worke or to play, and to do any thing vpon that day, sauing that which they should, and doe encourage them thereunto by their owne ill example and words: there be others al∣so, who though they seeme to haue some care to keepe holie the day themselues (and haue indeede) yet either through ignorance or negligence, do not once looke to their housholde, whether they come to Church or no, and sit there attentiuely, and continue there with profit to the ending, nor how they spend the rest of the day: but being demaunded where their seruants were, how

chance they came not to Church, &c. they answere se∣curely (and as they thinke sufficiently) as though it were a thing meerely impertinēt vnto them, that they cannot tell, they do not hinder them from the Church, they may come if they will, and they are of age to looke to them∣selues, and they are past boyes now, and I cannot tell what.

But they must consider besides that which hath been alreadie spoken concerning this matter, that they do too foolishly and grosly imagine to stoppe (as it were) the mouth of the Lord with that simple answere in his busi∣nes, which they will not receiue at their seruants hands in their owne. For in the sixe dayes, when their seruants are in their owne busines, they will not let them come and goe at their owne pleasure, and content themselues with a bare imagination, that they be at their workes, but will be sure of it, and therfore set them to it, looke vpon them in the doing of it, & call them to an account for it, which if it bee well done in themselues, because they knowe o∣therwise they will be negligent, how must it not needes then bee a great vnthankfulnes in them vnto God, that vpon his day (which is but one among seuen) his seruice should be so slenderly looked vnto, that there is no such diligence vsed towards their seruants, that they might performe it? And how must it not needes be a great in∣iurie to their seruants (who are naturally, & for the most part more negligent and carelesse in Gods seruice, by reason of their corruption, then they can be in the seruice of men) to bee depriued of that benefit of their gouer∣nours (which is the chiefest, and for which cause espe∣cially they are committed to their gouernment) name∣ly, to be furthered by thē in the seruice of God? but vse them more like beasts then men, euen that they might be seruiceable vnto them, and then care not whether they serue God or the diuell. We know that seruants looke to be preferred by their masters (and so there is good rea∣son

when they haue serued them faithfully) but what kinde of rewarde is this, that when they haue bestowed some earthly benefit vpon them (by hauing no care to make them serue the Lord and sanctifie his Sabbaths) doe in the ende not onely make them lose the euerla∣sting reward, but preserue them to eternall destruction?

Moreouer, there are a companie of idle seruing men, who being brought vp idly all the sixe dayes, and in thē hauing nothing at all to doe, and are neuer almost loo∣ked after vpon the seuenth day, are as idle,* 1.289 and as little re∣garded, as vpon the other: and as they neuer almost doe any good dayes worke to their masters, (for they haue nothing to doe) so much lesse doe they spend any Sab∣bath in the Lords seruice, but they especially are left to goe and come at their will. Others that haue any office of great charge and attendance (as the Cookes and But∣lers, & such like in great houses) seldome or neuer come to the Church, and that but by peeces, either when halfe is done, or els they are readie to depart before halfe bee ended, and so both hinder the Lord from that seruice, which he should haue by them, and them from that bles∣sing which they should inherit this way, and both cause the name of God to be ill spoken of, and pul vpon them∣selues and them that curse which belongeth to the con∣tinual polluting of the Sabbath. And how can they looke that that seruice, and that meate and drinke should doe them good, which is thus prepared, and bought (as it were) with the continuall daunger of the soules of their seruants, besides the dishonour of the name of God?

When Dauid had inconsideratly desired to drinke of the water of Bethleem, three mightie men brake into the hoste of the Philistines and drew water, and brought it to him, but he would not drinke thereof, but powred it for an of∣fring to the Lord, and sayd:* 1.290 O Lord be it farre from me that I should doe thus: is not this the bloud of the men that went in ieopardie of their liues? How much lesse then ought

men to eate and drinke that, for which their seruants doe venture the liues of their soules? And besides, if we doe iustly finde fault with them, who doe neuer or seldome preach to the people committed to their charge, and so cause their soules to starue and dye eternally: how can they be blameles, who seldome or neuer bring their ser∣uants to the preaching of the word? And must they not needes be culpable of the same iudgement before God, seeing it is all one with the seruants, whether they liue in the places where the word of God is not preached at al, or if it be, yet they come not vnto it?

[Obiection.] But where as men are readie to obiect, that in a great familie many must needs be absent: [Answer.] I grant it to be true in some part, that is, at some time, and vpon some occa∣sion; but so ordinarily and so continually (as they them∣selues in their owne consciences are priuie of, who make this obiection) I know no necessitie that can excuse that. Nay, I am sure that the Lord hath layd no such calling vpon any man, that should keepe him in a continuall breach of the Sabbath: and therefore both master and seruant may suspect that he is in such a calling, as is not agreeable to Gods word, or that he vseth it not aright, when it maketh him, if not wholly, yet for the most part, to neglect the seruice of God vpon the Sabbath day. And I know (where there is a great care to serue & please God by prayer) the Lord will giue to them such wise∣dome, that they shalbe able to redeeme if not the whole, yet at least a great parte of the daye; which otherwise will be mispent, namely, by letting passe many needlesse things, preparing so much before as conueniently may be, rising so much the more early in the morning, and by the interchangeable helpe of other seruants: especiallie when they will for these causes bee contented with so much the lesse, though not in quantitie (for the reliefe of others) yet lesse exquisite and curious dressing, which e∣specially taketh vp the time: and so I am sure, and they

that will trie it in the feare of God, and in a care to serue him, and in a loue to the soules of their brethren, shall find it to be true by experience, that many might keepe holy the Sabbath, which do not now at all: others might keepe it more then they doe. Which if yet it be thought vnpossible, (because we goe not about to practise it) let vs but obserue that which we shall see done in the house, when the seruant is very desirous to goe to a faire, and the maister is as willing to let him goe, you would won∣der to see how things shall be dispatcht vp sodainely, and in good order, they shall be absent many houres, and yet not greatly missed, if any thing be otherwise then is vsu∣all, it is borne with, because it is a day of making prouisi∣os for themselues, and that day is not euery day. So then if the maisters were perswaded of the Lords day, as they ought to be, euen that it is the time of making prouision for the soule, and were as carefull for the soules of their seruants, as they are for their bodies, and did esteeme it more for their worship and credite, that their seruantes were religious, then that they were costly and well set out in apparell, they would be better contented to spare them during the time of that market, where they may buy without money all the graces of Gods spirite, and the riches of the kingdome of heauen: whereby they should not onely saue their owne soules, but bee made more fit to doe dueties to their maisters of conscience.* 1.291

Therfore (to make an end of this matter) it is the duty of al houshold gouernors, to cause the whole family to be in a readines to attend vpon them to and fro the Church, and that it bee not left at euery mans discretion to come when hee will, but that they should goe together. And in∣deed this hath beene the orderly comming of Gods peo∣ple in times past to the place of his worship, that they haue not come scattered and alone, but many together and by companies, whereof the Prophet speaketh:* 1.292 When I remembred these things, I poured out my very heart, be∣cause

I had gone with the multitude, and led them into the house of God with the voyce of singing, and praise, as a mul∣titude that keepeth a feast. In which place the man of God complaining, that he was banished from the holy assem∣blies, sayth, that h••s griefe was increased by remembring his former estate, when he vsed to goe with a great many to the Temple, euen as to a feast: whereby hee declareth what was the manner of their going; euen as men go to a market, or to a feast, not onely with ioye, but also by companies, and so many of one house as goe, will goe together: so they did not onely goe to the house of God cheerefully, but many of them together, euen as to the market & feast of their soules. By which practise of theirs, as the doings of many are condemned, so it appeareth that the men of our time are led by another spirite then they were, and are otherwise perswaded of the worship and place they goe vnto: For all the people, nay the se∣uerall housholds come not together, but scattered, and one dropping after another in a confused manner: First comes the man, then a quarter of an houre after his wife, and after her, I cannot tell how long, especially the maid∣seruants, who must needes bee as long after her, as the menseruants are after him: Wherby it commeth to passe that either halfe the seruice of God is done before all be met, or else if the minister tarrie till there be a sufficient congregation, the first commers may bee wearie, and sometimes cold with tarrying, before the other shall bee warme in their seates.

Nowe if it bee demaunded of the maisters, why they alone make such hast, and leaue all the rest behind them, and they answer, truely because the time is come wherin vsually publike prayer beginneth: can they bee perswa∣ded that it is time for themselues to come (as it is indeed) and yet no time for the rest to come with him? Hath he no longer time to tarrie, and haue they time to tarry so long after him? as though there were one lawe for him,

and another for them: or rather that the same law of the Sabbath, which mooueth him of conscience to doe that which he doth, did not as forcibly bind them all as him∣selfe, nay did not binde him to looke to them, that they should keepe holy the day as well as himselfe: which if he grant to be true, and yet is not able to bring it to passe (where the Lord hath giuen him so great authoritie for his owne sake) partly through the frowardnes of his wife, and partly through the of obstinacy of the rest in the familie, his case is to be pitied, and he is rather to bee gouerned, then to gouerne,* 1.293 and he might doe well to set vp one of them in his steed, seeing hee doth suffer himselfe wilfully so be abused, and is contented to be ouer ruled by them in the chiefest thing.

Therefore that he might bring this matter happily to passe, as he must goe before them by his owne example, and be ready betimes, euen first of all, so he must earnest∣ly call vpon them for this duetie, and exhort them vnto it, and the slower that they are, and the more they drawe backe, the more forward must he be, and by his practise and words draw them forwards also. For this is that rea∣dines which Dauid obserued in the people of his time: I reioyced when they sayd vnto me,* 1.294 we will goe into the house of the Lord: or let vs goe into the house of the Lorde: (for they are words of exhorting and encouraging one ano∣ther thereunto.) Euen as the Prophet Esay also foretel∣leth, that this shall bee the zeale of Gods people in the time of the Gospell, that they shall goe together to serue God, and therefore call vpon one another for the same purpose, saying, It shall be in the last daies,* 1.295 that the moun∣taine of the house of the Lord shall bee prepared in the top of the mountaines, & shall be exalted aboue the hils, & al nati∣ons shall flow vnto it, & many people shall go and say, Come, and let vs goe vp to the mountaine of the Lorde, to the house of the God of Iacob.

And truely this want of zeale in vs to Gods worship,

and loue to the saluation of our brethren, (bewraying it selfe in the neglect of this duetie to call vpon one ano∣ther) is the cause of this slownes. For the man he going first out of the doores, sayth to his wife, make hast, and come as soone as you can: shee comming at her leasure giues the same charge to her seruants, dispatch, and tar∣ry not long behind; but here is no saying, Come let vs go, let vs goe together, and if it be once sayd it is not pursued, that it might be performed. In going to a market, and to a feast, what earnest calling vpon will there bee of one a∣nother, and it would seeme strange to beholde the hous∣hold goe deuided, and it were a thing that would much bee marked, and euery one that knewe vs, and whither we were going, it shuld be the first question they would aske vs: How chanceth this that you come alone? where is your husband, your wife, or your children? why come you not together? So no doubt the dispersed and broken comming of housholds to the Church, is a thing greatly obserued of the Lorde God, and of his Angels which are present at their assemblies,* 1.296 and it is that which grieueth the rest of the Church, and as soone as they see one come in alone, they are ready with griefe, to aske where are the rest? what meaneth this partie to come alone?

Therefore let all gouernours bee perswaded that it is their bounden duetie thus to looke to their families, and to be sure that they sanctifie the day as well as thēselues, and therefore that they not onely thus bring them to the publike ministerie, but also looke vnto them, that they spend the rest of the day in all holy exercises, so much as may be: examining them in that which they haue heard, and causing them to conferre about it themselues, and to appoint some to reade the scripture vnto them, and al of them to sing Psalmes, and generally whatsoeuer you haue seene before, you ought to doe your selues, to call vpon them for the same, and to take such order, that you be sure they doe it. And let them be sorie that they haue

neglected this dutie so long heretofore, and therby haue charged so many sinnes of their houshould vpon them∣selues: and nowe at the last in Gods holy feare let them begin to put this in practise, least they doe further pro∣uoke the most patient Lord to their endlesse destruction. And though it be a thing so rare in the world as it is, and men altogether so vnacquainted with it as they bee, nay so lothsome and tedious to flesh and bloud, that they are affraide once to begin with it: yet let the bare comman∣dement of God preuaile more with vs to take in hande, and to continue in it, then that all that can bee saide or thought against it, should way with vs, either to keepe vs from it at the first, or afterwardes cause vs to giue it ouer.

And that all men might doe it so much the rather,* 1.297 let them bee assured that the want of this especially is the cause of so many wicked and rebellious children, vn∣trustie and disobedient seruants, nay vnfaithfull and vn∣kind wiues euery where, euē for that their husbands, their fathers, and their maisters do not call vpon them to serue God, and see them sanctifie the Sabbath. It is a common and iust complaint in all places, in the mouth of euerie man, that seruants and children will not bee ruled, that they cannot tell where to find a good seruant, they know not whom to trust, but they see not the greatest cause of it to bee in themselues, and so goe not about to remedy it: for whiles they labour not to make their children the sonnes and daughters of God by adoption, and to bring their seruants within the houshould of God, that they might be his seruants by grace, and to make their wiues the chast spouses of Iesus Christ, and so all of them to serue him, the Lord iustly punisheth them, that they are disobedient vnto them. For how can they doe duties vn∣to men, if they haue not learned to doe duties vnto God, and so of conscience for Gods sake to doe dueties vnto men? nay must not the Lord needes punish them with

disobedience against themselues, that by their owne ex∣perience they might know how grieuous the neglect of his seruice is vnto himself, when he iustly measureth out vnto them with the same measure, that they haue mette vnto him before?

[Obiection.] And whereas men are readie to imagine, and I know it is that which many do obiect against this, that to deale so straitelie with their household, were the next way to ridde themselues of all good seruants, and that then they might soone be master and man themselues. They must againe on the contrarie vnderstand, [Answer.] that it is a great wic∣kednes in them, once to thinke that the Lord should re∣quire that of them, which would necessarilie driue them to such inconueniences: nay rather they must bee assu∣redlie perswaded,* 1.298 that godlines hath the promises of this life, as well as of the life to come, & if we first seeke the king∣dome of God and his righteousnes in our selues and others,* 1.299 that all needefull things should be cast vnto vs: Euen as it is said of Abraham,* 1.300 I know that he will commaund his sonnes and his household after him, that they keepe the waye of the Lord to doe righteousnes and iudgement, that the Lord may bring vpon Abraham, that he hath spoken vnto him. So that thus to doe is the very high way not to keep vs from, but to bring vs vnto the performance of al the promises, if we giue credit vnto him; who, as he only maketh them in the beginning of mere mercie, so must onely accomplish thē in the end, by his constant veritie and truth. I confesse in deede, if he be an ill seruant, this is the readiest way to bee rid of him, whose roome is better thē his cōpanie: For he thinketh himself to be in a prison, nay in hel al the while, but in the end he shall perceiue, that he is gone from the way to heauen vnto hell, if the Lord bee not more merci∣full vnto him: and why should we be loath to depart from the seruice of them, that haue no care to serue God? Or can we looke that they should do any faithful seruice vn∣to vs, that are so vnfaithfull in the seruice of God?

But as concerning the rest, if any bee religious, this is the best meane to retaine them, if they bee but indiffe∣rent, this may winne them, if they bee falling away,* 1.301 this may recouer them: for what shall wee thinke of all the godly fathers in times past? That when they vowed dili∣gently to looke to their households, that they should serue God with them, and did constantly performe it, that then they had no seruants at al? Was so great a man as Iehoshua without seruants, when he promised before so many witnesses, that he and his house would serue the Lord? Was Dauid left alone and constrained to doe all himselfe, when as being a mightie King, he bound him∣self vnto it by that song which he made for the same pur∣pose, wherein he sayth:* 1.302 Mine eyes shall be vnto the faith∣full of the land, that they may dwel with me, he that walketh in a perfect way, he shall serue me: there shall no deceitfull person dwell in mine house, he that telleth lyes shall not re∣maine in my sight? Had not Abraham a great houshold, when he was able of the sudden to carrie foorth with him of them that were borne and brought vp in his house three hundred and eighteene men in armour,* 1.303 to rescue his brother Lot? of whom notwithstanding it is sayd,* 1.304 that he would teach his household the way of the Lord: as it appea∣reth he did indeede, when by his onely perswasion at the word of God,* 1.305 all the males were contented to be circumci∣sed, and to receiue that sacrament vnknowne before, and painfull, and also ignominious to the flesh, if they had looked onely to the outward signe. And must not that worthie Captaine of an hundred Italian souldiers needs haue a greater familie, then many of these that cauill at this doctrine, of whom the spirit of trueth reporteth,* 1.306 that he feared God and all his houshold?

[Obiection.] What shall we thinke of all these men? Shall we igno∣rantly presume to the further deceiuing of our selues, & hardning of vs in this sinne, that the times were then bet∣ter, good seruants were more plentifull? [Answer.] Or must we not

needes confesse, as the trueth is indeede, that these men vsed more meanes to make their seruants the seruants of God, then men doe now adayes, and that so the blessing of God was greater vpon them? And is it not set downe in writing for our learning, to shew vs what is that which we might looke for at Gods hands, if wee would walke in the same way that they did, seeing there is no re∣spect of persons, times or places with him? But this much concerning this matter may be sufficient, in which I haue been vnwillingly carried further then I was pur∣posed at the first (though now I do not repent me of it) because the waightines of the matter is such, that I doe not what might haue been well spared and with silence passed ouer.

Now that all households might be thus prepared vn∣to, and furthered in the true sanctifying of the Sabbath, it behoueth all Kings,* 1.307 Princes and Rulers, that professe the true religion, to inact such lawes, and to see them di∣ligently executed, whereby the honour of God in hal∣lowing these dayes might bee maintained. And looke how straightly euery householder is bound to keepe all his familie in the obedience of this Commandement, so seuerely will it be required at their hands, if al their peo∣ple and subiects throughout the whole land, or any of them doe faile in it, through any default of theirs. And the Lord will require it of them so much the more se∣uerely, by how much they haue more power to bring e∣uery thing to passe within their dominion, then a priuat man hath in his household, and the offence that is pub∣like is greater, then that which is priuat. And that this is their very duetie indeede, appeareth first by the words of the Commaundement, where he speaketh generally of them that be within the gates, namely, either of the house or of the citie, which because it is the furthest part of those places, therefore by them (as vnder one kinde) hee comprehendeth all the parts of any their iurisdiction, e∣uen

the furthest: and though it bee spoken by name but of one part of this commandement, and that of the least, (which is to rest from labour) yet it must needes be vn∣derstoode of the other parte, which is the greatest, and whereunto the other is but referred, as it hath been of∣tentimes alreadie sayd in this treatise. For if to abstaine from worke be a thing of such moment before the Lord vpon his Sabbath and day of rest, that he will haue go∣uernours restraine their subiects from it, then to sanctifie his holie day, and to bestowe it vpon his seruice, must needes much more bee a thing of that importance with him, that he would haue all rulers compell their subiects vnto it. Therfore looke how many reasons and examples haue been before alleadged, to proue that they ought to stay men from working vpon that day, so many are there to induce them, to inioyne all to keepe holie the day, for which end especially they command the rest, and with∣out which, it is meerely ciuill and not religious.

And for this cause did the Lord command his people Israel,* 1.308 to write his lawe vpon the pillars in the borders of their land, both that the people might bee kept in the knowledge and obedience of it,* 1.309 and that the Magistrates might euery where see the execution of it, and knowe that it is their duetie to see it practised in all parts of their dominion, euen to the very borders of them. And if the Magistrate be truely called (as he is indeede) the keeper of the tables of Gods law, that is, one set vp in his roome, furnished with his authoritie and power, to that end, that he might see the whole law of God, euen the first and se∣cond table, and euery Commandement in them, put in execution; then it must needes appertaine vnto him to prouide, that the Sabbath bee hallowed, wherein consi∣steth the obseruation of all the other Commandements in the first table. A practise whereof we haue in the daies of Ioash King of Iudah, in the very first entrance of his raigne, whom when Iehoiadah the hye Priest, had by the

consent of the Rulers annoynted King,* 1.310 he made a coue∣nant betweene the Lord and the King and the people, that they should be the Lords people, likewise betweene the King and the people. Where we see there was a plaine law esta∣blished by the consent of the chief Rulers, in the Church and Common-wealth, both for the abolishing of al ido∣latrie, and planting of true religion, that so the King and the people might be Gods people (the execution where∣of is set down in the sequent of that chapter, and the next immediatly following) and also for the loyall subiection of the people vnto their new King, and of his defence ouer them, that so they might bee his liege people, and he their soueraigne Lord and King.

And indeed this is the chiefest end of al gouernment, that men might not professe what religion they list, and serue God after what manner it pleaseth them best, but that the parts of Gods true worship might be set vp eue∣ry where, and all men compelled to stoope vnto it, and make profession of it at leastwise in the outward disci∣pline of the Church, that so thereby we might liue more peaceably our selues, and doe more dueties vnto men. Euen as the Apostle writeth vnto Timothie in his former Epistle, willing him, and so in him all Ministers, to make supplications,* 1.311 prayers, intercessions, and giuing of thankes, for Kings, and for al that are in authoritie, that we by them might leade a quiet and peaceable life in all godlinesse and honestie. In which words, as he sheweth the people what they may looke for at the hands of their rulers, thereby to moue them the rather to pray for them; so he shew∣eth the rulers what they should procure vnto the people, namely, that they might liue in the profession of Gods true religion, & honest dealing one with another, main∣taining the common peace for these ends both at home and abroad.

* 1.312And this is that good report which Eusebius giueth of Constantine the Emperour, that he made lawes compel∣ling

all men to the publike seruice of God vpon the Lords day, exempting no man there from, no not the souldiers in warre (so farre forth as they might) who prescribed to them for that purpose formes of prayer, and commanded them to be occupied in other parts of Gods worship. There∣fore it ought to bee prouided, that the preaching of the word be euery where established: for in that especially the sanctifying of the Sabbath consisteth, as being the greatest part of Gods worke, and which must direct the people in all other parts of his holie seruice, and without the which the day cannot be hallowed in the least mea∣sure of that which the Lord requireth of vs, and all other parts of true religion, ought so in all places to bee ordai∣ned, that none might haue iust cause to complaine, that for want of meanes, though they rest vpon the Sabbath from their worldly busines, yet they cannot sanctifie it, as they are commanded. Which if it be true, then much lesse ought there to be any toleration for the Masse in a Christian Common-wealth, or any bearing with such kinde of Idolatrie: For beside the plaine Commaunde∣ment of God concerning this matter, so many times re∣peated in the word, to destroy all remnants of them, and cleane to put out the monument of thē as abominable (which ought to bee a light and a direction vnto vs) wee haue the examples also of many godly kings in the most flourishing Common-wealth of Iudah, going before vs, and as it were leading vs by the hand thereunto. Heze∣kiah tooke away the hye places, and brake the Images,* 1.313 and cut downe the groues, and brake in peeces the brasen Ser∣pent that Moses had made, because the people did burne incense to it. But that is most worthie of remembrance, which the Holy ghost speaketh concerning King Asa, that he tooke away the Sodomites out of the land,* 1.314 and put a∣way all the Idols that his father had made, and he put downe Maachah his mother from her estate, because she had made an Idoll in a groue, and he destroyed her Idols, and burnt

thē by the brook Kidron: for which he is highly cōmēded, euen for that he would not giue libertie to any, no not to his mother, to dishonour the name of God by a false shorship, and to draw others thereunto by her example.

Last of all, wee haue a most excellent paterne to fol∣lowe both in abolishing al superstition, and planting the true religion in that rare and thrise renowned king Iosiah of happie memorie, as it is at large described in the se∣cond booke of the Kings.* 1.315 Whereunto I may adioyne the iudgement of P. Martyr concerning this matter, who sayth: Magistratus non potest non damnari, &c. The Magistrate must needes bee condemned, who maintaineth Idolatrie, seeing hee hath the sword to punish sinne. And a little after he alleadgeth S. Augustine vpon these words of the Psalme (Be wise now ye Kings, &c.) They are admo∣nished (sayth he) in that they are Kings,* 1.316 to vse the sworde committed vnto them of God, for the defence of the Chri∣stian faith, and for the repressing of the wicked: Igitur prin∣cipibus minime licet, vt impuros cultus concedant, &c. Therefore it is not lawfull for Princes to grant immunitie vnto any false worship, yea it doth especially concerne them seuerely to compell all vnto the true doctrine, and such rites of the Church as are agreeable vnto the word. In which zeale her most excellent Maiestie hath not been behind these worthie paternes of goodnes before named, when as besides the vtter abolishing of all idolatrie in one day (to the great perill of her estate and life) by cutting off the head and taile of it at once: she hath since of the like princely goodnesse sundrie times prouided by statute a∣gainst all such, as should in secret corners presume to sing Masse, or to be present at it.

But the aboue named examples are so much the more diligently of vs to bee considered; because in them wee haue not only lawes made for the sanctifying of the Sab∣bath, but the execution of them, for that which was done then, was done by law: and though it be a great mercie

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

Therefore we may conclude that all gouernors in the common wealth must in their seuerall places endeuour by all meanes that GOD hath giuen them,* 1.317 that all the subiects of the land doe ordinarily sanctifie the Sabbath as well as themselues: and that it be not vnhallowed of

them, either for want of good lawes in that behalfe, or the due executing of them, which that they might the rather doe, besides the precise commandement of God, binding them thereunto, and the examples of godly ru∣lers in times past, perswading them likewise that they may in their godly wisedomes consider, that then are they most like to bee true subiects vnto them, when they do first giue themselues in true subiection vnto the Lord, and then are they most readie to withdrawe their obe∣dience from their superiours, when they haue with∣drawen their hearts from God before by a false religion: He that will honor the king, must feare God: And as our Sa∣uiour Christ teacheth,* 1.318 The second commaundement is like the first: that is, the obedience of the second table flow∣eth out of the obedience to the first, in so much that they are most like of conscience to serue their prince, that of conscience doe serue God, and none so readie to rebell agaist them (if oportunitie doe serue) as those that haue rebelled, and hardened their hearts against Gods worde before. For proofe of which if wee will but take a short view of all the treacheries and treasons intended against her maiesties most royall person, since the beginning of her most happy raigne, (whom God of his goodnes pre∣serue vnto the full course of nature, or rather beyond it) we shall finde that they haue beene in those, who were either of a false religion (and therefore being enemies to God, must needs be enemies to his annoynted) or else of no religion at all, & so made no difference of persons, but onely sought themselues. And besides that all tumults and commotions for the most part haue beene first broa∣ched in those quarters of the land, where for want of the preaching of the word, they were ignorant of their due∣ties both to God and their Prince: and on the contrarie, that in those places of her dominion, her highnes hath alwaies found the people most truelie and true hearted, where the word hath been most syncerely preached, and

in a godly life most purely receiued.

And it must needs be so: for besides that all dueties to our superiours done of conscience, spring of this, that we are persuaded by Gods word, that they are set ouer vs by God in his roome, and therefore for his sake and consci∣ence to him, wee doe giue tribute, to whome tribute belon∣geth; custome, to whom custome; feare, to whom feare;* 1.319 ho∣nour, to whom honour: And where is this wanting (which must needes bee where the worde is seldome or neuer taught) there euery misliking will mooue to withdrawe duetie: besides this I say which is much, the Lorde pro∣miseth to honour them, that honour him, and threatneth to dishonour them, that dishonour him:* 1.320 and therefore when they honour him in their subiectes, by causing them to serue him, and keepe his Sabbath, hee will honour them with their obedience: so when they dishonour him in their people, by suffering them to neglect his seruice, and pollute his Sabbaths, then he dishonoreth them by their stubornnes and rebellion.

Thus we haue hitherto seene, that it is the duetie of all rulers, high and low, in the common wealth, and in pri∣uate houses, to cause them that are vnder their gouerne∣ment, not onely to rest vpon the Sabbath, but also and especially to bestowe the day of rest in Gods seruice; and that they must not bee indifferent in this, and leaue it to mens choyce, but be sure that it be done of them indeed, seeing God hath giuen them such authoritie ouer them to that ende, and therefore will require it at their handes. And this is the second and last part of this commaunde∣ment,* 1.321 teaching vs the true manner of keeping holy the day, in all the publike meanes of Gods worship, and pri∣uate exercises of religion, which euery one of vs ought so to walke in, that thereby we might be the fitter to do all other dueties, especially to shew mercy vnto our bre∣thren, as at all other times, so most of all vpon this very daye.

But if we consider how our selues and others haue pra∣ctised all these parts of Gods seruice, publikely & priuat∣ly, & what fruite hath come thereon, we shal find that ei∣ther wee haue for the most part neglected them, or vsed them to no purpose, and so haue not attained vnto the principall end of the Sabbath, which is that whereby we might bee fashioned vnto the image of God, and begin that Sabbath here, that shall bee for euer continued in heauen. And here when I looke to the common course of men on this day, I may iustly complaine with the learned man master Musculus,* 1.322 Non Christo, sed nostris delitijs feriamur: Men rest not to serue the Lord Iesus Christ, but their owne delights, in so much that there is no time more prophanely, and corruptly spent then the Lords day, which in name and shewe is dedicated to religon: but men by their deeds openly shewe without all controulment, that they doe consecrate them to the pleasures of the fleshe, euen to Bac∣chus and Venus.* 1.323 So that as Augustine saide, Howe much better were it for men to plow vpon the Sabbath daie, then to dance? so we may say of these men, Howe much better were it for them (I meane lesse euill) to bee occupied about some worldly busines, then about these things, wherein they serue not Christ but Sathan? And yet I am affraide that herein many are fallen into that superstition of the Iewes, which that graue father, & singularly wel deseruing of al the Church of God,* 1.324 Master Beza speaketh of, When it is counted such a great sinne to open a shop windowe, Non item si lusum, si potatum, si scortatum fuerit, But not so great if a man vpon this day giue himselfe to gaming, to swilling, and to playing the harlot. Yea as another learned diuine sayth,* 1.325 Hodie eò res deuenit: In our time things are so come to passe, that amongst Christians they may be accounted ve∣ry good men, who breake the Sabbath by their handie labor, when they most doe prophane it with horrible wickednes, nei∣ther at any time doe they more offend in pride, and disdaine, in drunkennes, ryot, & lust, then vpon that day which should

be wholly consecrated vnto God, and to the meditation of his workes, and of our eternall rest. And seeing these thinges are done openly and commonly (sayth hee) doe we yet mar∣uaile what is the cause of the calamities of our time?

And Master Bucer complaineth yet a great deale more,* 1.326 I am nihil ferè scelerum est: Now there is almost no wicked∣nes, which is not especially committed vpon the Lords holy day, there is op•••• ••••ying, drinking, filthy dauncing, harlot∣ting, fighting, and quarrelling, and I would to God greater things then these were not committed. I will not say as he sayth: Et nusquam ferè licentiùs, quam in ipsis principum, & Episcoporum aulis. For I hope better things of them, and such as accompanie saluation, but in too many pla∣ces of towne and countrie. So that I may say of them as father Chrysostome doth,* 1.327 Thou hast receiued the Sabbath day of God to clense thy soule from sinne, and thou vpon that day dost most of all ••ommit sinne. Whereupon it comes to passe that all the weeke following, they are so much the more wicked, b•• how much that which was appoin∣ted for their good, they haue turned into sin vnto them∣selues; so that as the Gospell, which in it selfe is the sa∣uour of life vnto li••e, by mens abuse is turned into the sa∣uour of death: a••d the bread of the Lords table, which is the food of life, is turned into poyson, when men doe not rightly therein discerne of the Lords body, and so by eating it, and dri••king the Lords cuppe,* 1.328 they procure his iudgement against ••hemselues: so this day of the Lords re∣surrection, which is therefore the day of life vnto vs, is by their wickednes ••ade vnto them the day of euerlasting death: Euen as Master Caluin sayth,* 1.329 When the Sunday is spent, not onely in games and pastimes full of vanitie, but in things which are altogether contrary vnto God, that men thinke they haue n••t celebrated the Sunday, except GOD therein be by many and sundrie waies offended, when men I say vnhallow in such sort this holy day, which God hath in∣stituted to leade vs vnto himselfe, is it any maruaile if wee

become brutish, and beastlie in our doings all the rest of the weeke? But to reserue all such prophane beasts vnto the iudgement of God, whose holy daye of rest, as they doe despise, so vnlesse they repent and amend, GOD hath sworne long agoe,* 1.330 that they shall neuer enter into his heauēly rest. There are others of whom in the same place he spea∣keth,* 1.331 Who glut themselues by ryotting, and are shut vp in their houses, because they dare not shew a manifest contempt of their duetie in the open streetes, so that the Sunday is to them a retreat, to withdraw themselues from the congrega∣tion of God, whereby one may see what affection they haue to all Christianitie and the seruice of God, when by this, which was giuen vs for an aide and helpe to drawe neerer vnto God, they take occasion to withdraw themselues the further from him. For (as he sayth a little before) if we imploy the Sunday to make good cheere, to sport our selues, to goe to games and pastimes, shall God in this bee honoured? Is not this a mockery? Is not this an vnhallowing of his name?

But let vs that be Christians be of another minde, and let vs (as Saint Augustine sayth) shewe our selues Christi∣ans by keeping holy the Lords day:* 1.332 vnto whom (so manie as feare God) let me say, as they did at the Councell of Paris:* 1.333 Salubriter admonemus, We do admonish all the faith∣full for the saluation & good of their soules, that they would giue due honour and reuerence vnto the Lords day, because the dishonour of it is both contrarie vnto Christian religion, and doth without all doubt bring destruction to the soules of all that continue it. And there is great reason of it: For seeing that daye is appointed for all the partes of Gods worship,* 1.334 He that despiseth the Sabbath, makes no great account of the true religion, as master Bullinger very wise∣ly noteth: and therefore the Sabbath is many times put for the practise of all religion, and the Prophets when they complaine of the decay of all religion, say that the Sabbaths are polluted, as hee also obserueth in the same place: according to which rule if wee will iudge of the

religiō of men, we shall find that amongst a great many it is very little, or none at all, because they haue not that due care of the Sabbath that they should.

And thus saith Master Caluin,* 1.335 that the Prophet Iere∣mie in many places, rebuking the Iewes for breaking of the Sabbath, speakes vnto them as if they had in generall bro∣ken the whole law, and not without cause: for he which set∣teth at naught the Sabbath daye, hath cast vnder foote all Gods seruice, as much as is in him, and if the Sabbath daye be not obserued, all the rest shall be worth nothing. Now be∣sides, seeing the end of all is, that the fruit of Gods wor∣ship might appeare in our godly conuersation to the glo∣rie of his name, and our eternall saluation, euen as it was ordayned of God, at the first to keepe Adam in his in∣tegritie, if we by the grace of God escape all these horri∣ble prophanations of this daye, and haue attained vnto some tolerable care of keeping holy the day, then let vs see what we are bettered thereby, and what is the fruite of our profession thereon. For then may wee haue com∣fort, that we vse it aright, when there proceeds that good of it thereby, for which God ordained it, and which wee see it bringeth forth in many others.

And therefore I may say with Master Bucer,* 1.336 if we do truely and religiously serue God vpon the Lords day a∣boue all others: Declarent hoc mores: Let our manners shewe it; let the holinesse of our life testifie it, let our workes proue it, for who will beleeue that hee hath beene present at the assemblies of the Church, and hath heard the worde of God, with a syncere heart, and a true faith, who bestowes the rest not onely of that day, (as he sayth) but of his life, not onely more vainely, but more wickedly? Let vs therefore in the feare of God; and as wee haue a care of our owne soules, repent vs earnestly of that, that is past, and praye vnto him, that in all time to come, we might make more conscience of obseruing the Lords day in all the parts of his worship publikely and priuately, and that wee may

bring forth the fruite of them all more plentifully, all the daies both of the weeke following, and of our whole life, to the glory and praise of his holy name, the vnspea∣kable comfort and endlesse saluation of our owne soules, the good example of his Church, the stopping of the mouthes of the wicked, and the leauing of them without excuse, and that in and by our onely Lorde, redeemer, and mediatour Iesus Christ, through the operation of his holy spirit, to which blessed Trinitie in vnitie, for his grace vpon me in finish∣ing this work, and for all other his mercies bee ascribed as most due, all honour, glorie, and praise, both now & for euermore. Amen.

FINIS.

Notes

• * 1.1

  The second part of the Commande∣ment is to san∣ctifie the daye of Rest.
• * 1.2

  Deut. 5.12.
• * 1.3

  Iohn 10.36. Zanc. de tribus Eloh. pan 2. lib. 3. cap. 9.
• * 1.4

  Chrysost. in Gen. 2. Homil. 10.
• * 1.5

  Bulling. in Rom. 14.5.
• * 1.6

  It is then sanc∣tified when we bestowe it vpon Gods worship.
• * 1.7

  Which also sanctifieth all other creatures vsed therein. Exod. 29.44. Leuit. 27.30.
• * 1.8

  vers. 28.
• * 1.9

  Exod. 40.13.
• * 1.10

  As the water, bread & wine in the Sacra∣ments.
• * 1.11

  To worship God vpon this day, is the most principal thing in the Com∣mandement.
• * 1.12

  Tremel. Ari. Mont. Vatabl.
• * 1.13

  Tertull aduer∣sus Marcion. lib. 3.
• * 1.14

  Hierom. in Ezec. 45.
• * 1.15

  Wolph. Chro∣nol. lib. 2. cap. 4.
• * 1.16

  Caluin. in Gen. 2.3.
• * 1.17

  Pet. Mart. in Gen. 2.
• * 1.18

  Cal in Exod. 20.12.
• * 1.19

  Idem vpon Deut. 5. ser. 34.
• * 1.20

  Deut. 5.12.
• * 1.21

  Iunij praelect. in Gen. 2.3.
• * 1.22

  Therefore we ought to re∣member the Sabbath to this end especi∣ally.
• * 1.23

  Muscul. in Math. 12.11.
• * 1.24

  Caluin in Exod. 20.8.
• * 1.25

  Muscul. in eun∣dem locum.
• * 1.26

  The sanctifi∣cation of this day is very pre∣cisely vrged in the Scriptures.
• * 1.27

  Exod. 16.23. vers. 25.
• * 1.28

  Exod. 31.14.15
• * 1.29

  Exod. 35.2.
• * 1.30

  Leuit. 19.30.
• * 1.31

  Leuit. 23.3.
• * 1.32

  Holy assem∣blies were cō∣manded to be kept vpō these dayes.
• * 1.33

  Leuit. 23.4.
• * 1.34

  Esay. 58.13.
• * 1.35

  And then the daily seruice of God was dou∣bled.
• * 1.36

  Num. 28.9.10
• * 1.37

  Chrysost de Lazar. conc. 1.
• * 1.38

  Iere. 17.22 25.27
• * 1.39

  Act. 15.21.
• * 1.40

  In the time of the Gospell these meetings are, and ought to be vpon the Lords day.
• * 1.41

  Act. 20.7.
• * 1.42

  Reuel. 1.10.
• * 1.43

  Bucer in Mat. 12.11.
• * 1.44

  August. de tēp. serm. 251.
• * 1.45

  1. Cor. 11.20.27.
• * 1.46

  Luc. 22.19.
• * 1.47

  1. Tim. 3 15. Matth. 21.13.
• * 1.48

  August. de tēp. serm. 251.
• * 1.49

  Therfore vpon this day wee ought to come to Church, & to be occupied in all the parts of Gods wor∣ship.
• * 1.50

  P. Ram. com∣ment. de rel∣lig. lib. 2 cap. 6.
• * 1.51

  Constit. Apost. cap. 63.
• * 1.52

  Numb. 28, 9.
• * 1.53

  Ezek. 46.1.2.3.
• * 1.54

  Act. 20.7.
• * 1.55

  There ought to be the prea∣ching of the worde vpon this day in all places.
• * 1.56

  Acts 13.14.
• * 1.57

  Acts 15.21.
• * 1.58

  Chap 17.1.2.3
• * 1.59

  Concil. Mogūt. cap. 25.
• * 1.60

  Phil. Melanct. in praecept. 3.
• * 1.61

  Bucer in Mat. 12.11.
• * 1.62

  2. Chron. 20.33.
• * 1.63

  Chap. 18.4.
• * 1.64

  Al men ought to resort to those places where the word is prea∣ched.
• * 1.65

  2 King. 4.23.
• * 1.66

  Iustin. Martyr Apol••g 2.
• * 1.67

  Concil. Alater. 3. cap. 27.
• * 1.68

  August. de tēp. sermon. 251.
• * 1.69

  Idle.
• * 1.70

  Q. Iniunct. articl. 46.
• * 1.71

  Caluin vpon Deut. 5. Ser. 34
• * 1.72

  Corin. 11.17.18.20.
• * 1.73

  Where the word is not prea••hed, or men come not to it: this day cannot be hal∣lowed as it ought.
• * 1.74

  In our English Letanie.
• * 1.75

  The ministers that cannot, or wil not preach, are special cau∣ses of vnhal∣lowing this day.
• * 1.76

  Psalm. 95.7.8. 2. Thes. 2.10.11
• * 1.77

  We must be present also at the reading of the worde, common prayer, and ad∣ministration of the Sacra∣ments from the beginning to the ende.
• * 1.78

  Ezek. 46.10.
• * 1.79

  Psalm. 84.10.
• * 1.80

  Concil. Malis∣gon. 2. cap. 1.
• * 1.81

  August. de temp. serm. 251
• * 1.82

  God would haue vs to serue him pub∣likely in the Church.
• * 1.83

  M••tth. 6.6.
• * 1.84

  Psal. 107.31.32.
• * 1.85

  Matth 15.14.
• * 1.86

  Esay 2.2.
• * 1.87

  Luk. 17.37.
• * 1.88

  Esay 2.3.
• * 1.89

  Gualt. in Marc. 3. Homil. 23.
• * 1.90

  Idem in Act. 17 Homil. 108.
• * 1.91

  A commenda∣tion of the preaching of the worde which there is to be had. Rom. 1.16.
• * 1.92

  Rom. 1.16.
• * 1.93

  Rom 10.14.
• * 1.94

  1. Pet. 1.23.
• * 1.95

  & Chap. 2.2.
• * 1.96

  A••••s 8.31.
• * 1.97

  Nehem. 8.8.
• * 1.98

  Ephe. 4.8. vnto 17.
• * 1.99

  Malac 2.7.
• * 1.100

  There also are the sacraments administred, & there haue we the benefite of cōmon pr••yer.
• * 1.101

  1. Cor. 11.20.
• * 1.102

  Chrysost de re∣s••••. serm. 5.
• * 1.103

  Ph. Melancth. in praecept. 3.
• * 1.104

  Constit. Apost. cap. 63.
• * 1.105

  Bucer in Psal. 92.
• * 1.106

  Luk. 4.16.
• * 1.107

  M••lancth. in praecept. 3.
• * 1.108

  All which wee stand in great neede of.
• * 1.109

  Gualt. in Mark 1. Ho∣mil. 11.
• * 1.110

  All these parts of Gods ser∣uice must be performed with our whole hearts, and not onely outwardly, & of a custome. Ioh. 4 24.
• * 1.111

  And so as by them we may be furthered in our saluation.
• * 1.112

  1. Cor. 14.26.
• * 1.113

  1. Cor. 11.17.
• * 1.114

  Caluin in Exod. 20.8.
• * 1.115

  Esay. 58.13.
• * 1.116

  Psal. 40.6.
• * 1.117

  1. Sam. 15.22.
• * 1.118

  Esay 56.2.
• * 1.119

  Ezek. 20.11.12.
• * 1.120

  Here we haue cause to repent vs of our vn∣profitable cō. ming to the Church.
• * 1.121

  August. de tēp. serm. 251.
• * 1.122

  Q. Iniunct. articl. 38.
• * 1.123

  The Ministers in many pla∣ces are the cause, why the people doe not profit.
• * 1.124

  2. Tim. 2.5.
• * 1.125

  Matth. 24.45.
• * 1.126

  Zach. 11.15.
• * 1.127

  Vpon the Lords day the poore ought publikely to prouided for.
• * 1.128

  1. Cor. 16.2.
• * 1.129

  Math. 10.42.
• * 1.130

  Prou. 19.17.
• * 1.131

  Math. 25.40.
• * 1.132

  2. Cor. 9.6.
• * 1.133

  1. Ioh. 5.14.
• * 1.134

  1. Sam. 30.26.
• * 1.135

  Iohn. 12.8.
• * 1.136

  Nehem. 8.10.
• * 1.137

  Iustin. Martyr Apolog. 2.
• * 1.138

  Bucer in Mat. 12.11.
• * 1.139

  1. Cor. 16.2.
• * 1.140

  2. Cor. 9 7.
• * 1.141

  1. Cor. 14.33 40
• * 1.142

  How wee ought priuatly to spend the rest of the day, when the pub∣like assemblies are dissolued.
• * 1.143

  Concil. Turon. cap. 40.
• * 1.144

  Concil. Paris. cap. 1.
• * 1.145

  August. de tēp. serm. 251.
• * 1.146

  Caluin. vpon Deut. 5. ser. 34.
• * 1.147

  Muscul. prae∣cept. 4.
• * 1.148

  P. Martyr in Gen. 2.
• * 1.149

  Bucer in Matth. 12.11.
• * 1.150

  In the first part of the day wee ought to pre∣pare our selues for the publike assemblies.
• * 1.151

  2. Cor. 2.15.
• * 1.152

  1. Cor. 11.24.
• * 1.153

  29
• * 1.154

  Exod. 19.
• * 1.155

  1. Pet. 1.23.
• * 1.156

  The want of which prepa∣ration, is the cause that the word is so vn∣profitablie heard of a great many.
• * 1.157

  Matth. 11.19.
• * 1.158

  Matth. 28.20.
• * 1.159

  How wee out to pre∣pare our selues before wee come to the Church.
• * 1.160

  2. There is great cause to pray, before we come to the Ministerie of the word.
• * 1.161

  1. Cor. 14.22.
• * 1.162

  Heb. 4.12.13.
• * 1.163

  Ephes. 5.8.
• * 1.164

  Vers. 7.8
• * 1.165

  Vers. 10.11.
• * 1.166

  16.
• * 1.167

  2 Cor. 3.5.
• * 1.168

  Luke 21.37. Marc. 14.23.
• * 1.169

  We ought to read the Scrip∣tures, priuatly at home.
• * 1.170

  Theoph. in Marc. 1.21.
• * 1.171

  Matth. 21.13. Luke 20. 42. Act. 1.23. cap. 2 16. Matth. 15.7.
• * 1.172

  Act. 17.11.
• * 1.173

  Iohn 5.39.
• * 1.174

  We must vse priuate medi∣tation vpon that, which we haue heard and read.
• * 1.175

  What medita∣tion is, & how vntoward na∣turally we are thereunto.
• * 1.176

  2. Cor. 7.9.10.
• * 1.177

  The great good that may redound vnto vs by godly meditation.
• * 1.178

  Iosh. 1.8.
• * 1.179

  Psalm. 1.2.3.
• * 1.180

  Psal. 119. part 15.
• * 1.181

  How vnprofi∣table men are to themselues and others, for want of medi∣tation.
• * 1.182

  An example to teach the sim∣pler sort how to meditate.
• * 1.183

  We ought pri∣uatly to con∣ferre and talke of Gods word one with ano∣ther.
• * 1.184

  Deut. 6.6.
• * 1.185

  Chap. 11.19.
• * 1.186

  Psal. 119. part. 2.
• * 1.187

  Malac. 3.16.
• * 1.188

  Especially vp∣on the Lords day.
• * 1.189

  Which yet in greatly negle∣cted.
• * 1.190

  Psal. 19. part 2.
• * 1.191

  What is the cause that there is no more talke and conferēce about the word of God.
• * 1.192

  Colos. 30.16.
• * 1.193

  Math. 12 34.
• * 1.194

  What fruit we might get by such conferen∣ces, and what we lose by neglecting thē.
• * 1.195

  Some are a∣shamed to talke of the Scriptures.
• * 1.196

  Others thinke that it belongs onely to the Minister, and not to the common peo∣ple.
• * 1.197

  Ephes. 4.29.
• * 1.198

  Chap 5.18.
• * 1.199

  Coloss 4.6.
• * 1.200

  Iam. 1.19.
• * 1.201

  Iob. 32.4.5.
• * 1.202

  Vers. 6.7. &c.
• * 1.203

  Our ignorance ought not to keepe vs from conferring with other.
• * 1.204

  The great be∣nefit of mutu∣all conference.
• * 1.205

  Pro. 27.17.
• * 1.206

  The people ought to con∣ferre with the Minister, and he with them, and they one with another. Malac. 2.7.
• * 1.207

  Haggai. 2.12.
• * 1.208

  Which they may doe though they can say but I, or no, or aske a question.
• * 1.209

  Math. 10.41.
• * 1.210

  Rom. 1.11.
• * 1.211

  Rom. 1.20.
• * 1.212

  We ought to meditate vpon and conferre about the works of God, by which he manifesteth himselfe vnto vs.
• * 1.213

  Acts. 14.15.
• * 1.214

  Psalm. 92.
• * 1.215

  The seruants of God haue greatly profi∣ted in faith & obedience by the considera∣tiō of his crea∣tures.
• * 1.216

  Iere. 33.20.
• * 1.217

  Psal. 8.19.
• * 1.218

  Psal. 77.10.
• * 1.219

  Et. 21.1.
• * 1.220

  Psal. 25.10.
• * 1.221

  Et. 119.132.
• * 1.222

  Et 104.1.
• * 1.223

  vers. 24.
• * 1.224

  Et. 147.7.
• * 1.225

  Ioh. 14.13.
• * 1.226

  Matth. 6.25.
• * 1.227

  Act. 17.27.
• * 1.228

  The meditati∣on of Gods workes, will teach vs to pro∣fit by al things and in all e∣states.
• * 1.229

  Prou. 30.8.
• * 1.230

  Rom. 8.29.17.
• * 1.231

  But all sortes doe greatlie fayle in it.
• * 1.232

  Caluin vpon Deut. 5 ser 3••.
• * 1.233

  There ought to be singing of Psalmes in the Church, and in mens houses.
• * 1.234

  To this end is there such va∣rietie of Psalmes agree∣ing with all times, and all mens estates.
• * 1.235

  Colos. 3.16.
• * 1.236

  What estate and condition of ours is most fit for the singing of Psalmes.
• * 1.237

  Ephe. 5.18.
• * 1.238

  Iam. 5.13.
• * 1.239

  2. Chro. 35.25.
• * 1.240

  Acts 15.25.
• * 1.241

  Singing of Psalmes testi∣fieth and in∣creaseth spiri∣tuall songs.
• * 1.242

  The singing of Psalmes is greatly decaied in all places, and amongst al sorts of men.
• * 1.243

  1. Sam. 16.23. 2. King. 3.15.
• * 1.244

  What is the cause why singing of Psalmes is so decayed.
• * 1.245

  Ephes. 5.18.
• * 1.246

  Coloss. 3.16.
• * 1.247

  Psal. 147.1.
• * 1.248

  To sing Psalmes is good, pleasant and comely.
• * 1.249

  Psalm. 33.1.
• * 1.250

  Ephe. 5.4.
• * 1.251

  Reuel. 14.3.
• * 1.252

  What maketh it comely.
• * 1.253

  Ephe. 5.19.
• * 1.254

  Coloss. 3.16.
• * 1.255

  August lib. 9. confess. cap. 6.
• * 1.256

  2. Sam. 23.••.
• * 1.257

  2. Chron. 29.30.
• * 1.258

  The workes of mercie are to be practised vpon this day.
• * 1.259

  Deut. 5.14.
• * 1.260

  Exod. 23.12.
• * 1.261

  Iere. 17.21.22.
• * 1.262

  Iohn 5.1.
• * 1.263

  Chap. 7.23.
• * 1.264

  Math. 5.17.
• * 1.265

  Luk. 13.10.
• * 1.266

  Luke 14.1.
• * 1.267

  Matth. 12.10.
• * 1.268

  Le. finali. C. de ferijs.
• * 1.269

  We ought to visite them that be in miserie.
• * 1.270

  Bucer. in Matth. 12.11.
• * 1.271

  Luk. 10.30.
• * 1.272

  Matth. 25.40.
• * 1.273

  2. Chron. 10.5.
• * 1.274

  Gen. 23.2.3.
• * 1.275

  Rom. 12 15.16.
• * 1.276

  We ought especially to do the spirituall works of mer∣cie to mens soules.
• * 1.277

  Luk. 13.16.
• * 1.278

  Mark. 12.43.
• * 1.279

  Iam. 5.19.
• * 1.280

  Chap. 1 27.
• * 1.281

  All superiours ought to be carefull, that their inferiours do keepe holy the day, as well as themselues.
• * 1.282

  They ought not to leaue it to their discre∣tion, as a thing indifferent, but compell them thereunto.
• * 1.283

  Deut. 11.20.
• * 1.284

  So haue the seruants of God done in time past in their seuerall families.
• * 1.285

  Iosh. 24.15.
• * 1.286

  Acts. 10.2.
• * 1.287

  Gen. 18.19.
• * 1.288

  But in our time it is for the most part wholly neg∣lected.
• * 1.289

  Especially in great house∣holds, where there are many seruants.
• * 1.290

  2. Sam. 23.15.16
• * 1.291

  The gouer∣nours of fami∣lies should take order that they and their whole hous∣hold might come to church toge∣ther.
• * 1.292

  Psalm. 42.4.
• * 1.293

  1. Cor. 6.4.
• * 1.294

  Psalm. 122.1.
• * 1.295

  Esay 2.2.3.
• * 1.296

  1. Cor. 11.10.
• * 1.297

  The want of this care in housholds is the cause of much wicked∣nes, rebellion, and disorder in their fami∣lies.
• * 1.298

  1. Tim. 4.8.
• * 1.299

  Matth. 6.33.
• * 1.300

  Gen. 18.19.
• * 1.301

  To haue such good orders in our houses, is not the next way to driue away our ser∣uants from vs.
• * 1.302

  Psal. 101.6.7.
• * 1.303

  Gen. 14.14.
• * 1.304

  Chap. 18.19.
• * 1.305

  Chap. 17.23.
• * 1.306

  Acts. 10.2.
• * 1.307

  Princes ought to make lawes for the sancti∣fying of the Sabbath, and all inferiour M••gistrates see the same dili∣gently put in execution.
• * 1.308

  Deut. 27.3.
• * 1.309

  Ecclesiast. hist. Cent. 1. lib. 2. cap 4.
• * 1.310

  2. King. 11.17.
• * 1.311

  1. Tim. 2.1.2.
• * 1.312

  Euseb. de vita Const. lib. 4. cap. 18. & 19.
• * 1.313

  2. King. 18.4.
• * 1.314

  1. King. 15.12.
• * 1.315

  2. King. 23. P. Martyr in Iud. cap. 1.
• * 1.316

  Psal. 2.10.
• * 1.317

  The great good that re∣doundes to the common wealth therby.
• * 1.318

  Prou. 24.21. Math. 22.39.
• * 1.319

  Rom. 13.7.
• * 1.320

  1. Sam. 3.
• * 1.321

  A conclusion with an appli∣cation of all to our selues and others.
• * 1.322

  Muscul. in prae∣cept. 4.
• * 1.323

  August. in Psal. 91.
• * 1.324

  Beza in Can∣tic. Solō. Homil. 30.
• * 1.325

  Gualt. in. Act. 13. Homil. 88.
• * 1.326

  Bucer in Psal. 92.
• * 1.327

  Chrysost. de. Lazar. conci••. pri.
• * 1.328

  1. Cor. 11.29.
• * 1.329

  Caluin vpon Deut. 5. ser. 34.
• * 1.330

  Heb. 3.18.
• * 1.331

  Caluin ibid.
• * 1.332

  August. ad Ca∣sul. ••pist. 86.
• * 1.333

  Concil. Paris. lib. 3. cap. 5.
• * 1.334

  Bulling. in Ier. c••ncio. 65.
• * 1.335

  Caluin vpon Deut. 5. ser. 34.
• * 1.336

  Bucer in Mat. 12.11.