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 aright that the spirit is in vs gouerneth vs by the word when we find our hearts in the midst of our mirth sweetly 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 Psal 147.1 for it is a pleasant thing and praise is comely where the Prophet exhorting men vnto it To sing Psalmes is good pleasant and comely sayth it is good pleasant and comely 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 abideth 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 Psalm 33.1 and to sing praises Vnto which agreeth that of the Apostle Let no filthie communication Ephe. 5.4 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 Reuel 14.3 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 before 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 What maketh it comely 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 Ephe. 5.19 and frō the lips outward as we say And to the Colossians Coloss 3.16 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 beget 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 Augustine who by his owne experience greatly commendeth the singing of Psalmes when he sayth August lib. 9. confess cap. 6. that oftentimes 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 2. Sam. 23. ◠because of the excellent and heauenly Psalmes which he as a Prophet made for the Church of God 2. Chron. 29.30 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 The workes of mercie are to be practised vpon this day 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 dutie 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 therefore we must bee occupied about all his worke wholly and he hath in his word commended to our care the widowe 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 besides 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 treasures 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 aboundantly 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
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 In our English Letanie And if this be the estate of the poore people The ministers that cannot or wil not preach are special causes of vnhallowing this day that haue not the preaching of the word among thē that by breaking 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 ignorant 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 accounted 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 people and looke how earnestlie this is by the Lord commanded 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 season 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 commandement and that in the highest poynte of it Psalm 95.7.8 2. Thes 2.10.11 Therefore 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 vpon 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 sanctifie 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 appertained 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 We must be present also at the reading of the worde common prayer and administration of the Sacraments from the beginning to the ende 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 others 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 vndone 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 scripture 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 Iudas did or else tarie not the ministring of the Sacrament 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 Ezek. 46.10 when they goe in and when they goe forth they shall goe forth together where we see he requireth that all should be present from the beginning to the ending euen the very chiefest in euery congregation as well as the meanest and no priuiledge is to be giuen to any one more then to another for comming vnto abiding at and departing from the seruice 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 perswade the people of it Psalm 84.10 when in the Psal 84. He accounteth the dore keepers of Gods house blessed who were first and last in the temple so partakers of the whole worship Wherefore whensoeuer wee doe voluntarilie bereaue 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 councell Concil Malisgon 2. cap. 1. wherein they say Si quis whosoeuer
great cause of humiliation for not stirring vp our selues by singing Psalmes vnto that spirituall mirth whereby we might haue been more cheerefully occupied in Gods seruice and comfortably to our owne soules And let vs not hereafter continue to prouoke the Lord and bereaue our selues of much comfort by neglecting to sing But when I so earnestly request this 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 truelie I am so much the longer in this thing would faine be as importunate in it as I might because as I knowe it to bee a thing of great moment The singing of Psalmes is greatly decaied in all places and amongst al sorts of men so I 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 prouision for it Besides these men I say of whom it is a lamentable thing to thinke we may finde that the neglect of this duetie hath ouer spread it selfe farre and neere for euen amongst them which are giuen most to sing this is the least thing that they doe and indeed many of the common Singing men are so vngodly that it were better for them to 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. Sam. 16.23 2. King 3.15 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 singing of Psalmes or rather kept it from euer entring in but also in the shops of Artificers and cottages of poore husbandmen 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 commeth on a fresh againe so that in euery Faire and Market 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 Poperie 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 What is the cause why singing of Psalmes is so decayed 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 Ephes 5.18 Be not drunke with wine wherein is excesse but be filled with the spirit 19. Speaking one vnto another in Psalmes and hymnes and spirituall songs singing and making melodie to the Lord in your hearts Coloss 3.16 And to the Colossians Let the worde of Christ dwell in you plentiously in all wisedome teaching and admonishing 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 shal be 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 Secondly he would haue the word of Christ dwel in them plentiously 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 spirituall 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
as hauing the light of it shining more cleerely within vs for the preseruation of the societie of mankinde in Common-wealths as Thou shalt not kill Thou shalt not commit adulterie Thou shalt not steale c. yet in the first table in which we are as blind as beetles euery Commandement hath some reason annexed vnto it As in the first The first Commandement hath one reâ—son ioyned to it I the Lord am thy God which brought thee out of c. Where because of that mercifull Couenant that he hath made with vs to blesse vs in all things eternally which as he first made it in Christ so he confirmed it in our miraculous Redemption wrought by him whereof the deliuerance out of Egypt was a type and figure therefore he requireth that wee should serue him with all that wee haue and none but him and so that we should take him only to be our God And the third Commandement one In the third Commandement there is one reason vsed namely that the Lord will most assuredly and seuerely punish all them that do dishonor his name and therefore we are charged not at any time to empaire his credit but rather most highly to aduance it as the very end wherefore we were first created Yet the second Commandement is more fortified The seconde CommandemeÌ„t hath two and hath as it were a double barre I meane tvvo reasons as against the which the vanitie of our reason and crookednes of our heart hath yet more appeared in so cunningly deuising and willingly embracing so many kinds of false religion neither conceiuing nor liking that true manner of Gods seruice which he hath prescribed in his holie word And therefore as he requireth that neither in an Image nor in any thing els deuised by vs we should serue him but according to his owne wisedome and wil made knowne vnto vs in his written word so he first wil plentifully reward in mercie euen to the thousand generation them that shall in loue thus serue him according to his Commandement and secondarily howsoeuer passing ouer many other sinnes yet as a louing and iealous husband will prosecute to the full the punishment of that spirituall adulterie whereby the hatred vnto God appeareth in that the heart is stolen away from him by a false worship But yet in this fourth Commandement the Lord goeth beyond all that hath been spoken The 4. Commandement hath three and bindeth vs vp with a threefold cord that can hardly be broken For he setteth downe three reasons not onely to commend vnto vs the excellencie and to shew the necessitie of keeping of it but also to giue vs to vnderstand how rebellious and corrupt our nature is here especially As it is indeed for many are not perswaded that there should be any day at all kept others doe not agree vpon the day which it should be some preferre other daies before it or make them equall with it they that are otherwise minded yet are not established in the precise resting and straight ceasing from so many things as God requireth much lesse doe men agree vpon the publike and priuate manner of sanctifying and keeping it holie Therefore the Lord doth not onely command it but also first sheweth vs the equitie of it in that he hath giuen vs sixe daies to be occupied in for our selues and therefore it is good reason that we should rest vpon the seuenth to attend vpon his busines as it were Secondarily we should doe it so much the rather because he hath gone before vs in his owne example who therefore rested vpon the seuenth day when he had created the whole world in sixe that wee thereby might the rather be allured vnto that order which he was purposed to establish namely that wee should rest vpon the 7. day from our owne works as God did from his and so be like vnto our Creator Thirdly and most especially that we should doe thus because God hath bestowed an especiall blessing vpon this day distinct from the rest euen the blessing of sanctification and therefore it is not lawfull for vs to vse it to any other end but to this holie sanctified end for which God in the beginning created it The fourth difference of this commandement from all the rest Last of all whereas all the other Commandements are giuen forth in such manner of words as binde onely our selues Thou shalt not take the name of thy Lord thy God in vaine Thou shalt not steale c. though I grant that more is implyed and they not only binde vs thus to looke to our selues but to so many also as bee committed to our â—â—arge the Lord hauing giuen vs authoritie ouerthem â—â—at we might see them practise all the lawes of both Taâ—â—les so much as lyeth in vs yet I say much is not exâ—ressed in the deliuerie of them but in this Commandement in expresse words God speaketh to vs and chargeth vs with the care not onely of our selues but others â—lso saying Thou and thy son thy daughter thy manseruaÌ„t thy maidseruaÌ„t thy cattell the stranger that is within thy gates Thus we see how many waies this CoÌ„maÌ„demeÌ„t is charged vpon vs by the Lord how straightly he requireth it at our haÌ„ds how in the very giuing of it al things are ioyned vnto it by God himself that might commend â—â—t vnto vs with greatest credite and care of obedience It remaineth that wee should see That the Sabbath ought to be continued what are the speciall things contained in it but first of all it is needfull to proue vnto you that the Sabbath ought still to be continued with vs because without this perswasion all doctrine or exhortation tending to the true manner of sanctifying it falleth to the ground and is vnfruitfull First of all therefore it appeareth in the storie of Genesis that it was from the beginning Gen. 2.3 and that the seuenth day was sanctified at the first so soone as it was made in so much that Adam and his posteritie if they had continued in their first righteous estate should haue kept that day holie aboue the rest seeing the Lord sanctified it for their sakes and though it be so indeede that they should haue been occupied in some honest calling and work vpon the sixe daies according as it is sayd to Adam that the Lord put the man into the garden of Eden Gen. 2.16 that he might dresse it and â—eepe it yet notwithstanding vpon the seuenth day they â—hould haue ceased from all wordly labour and giuen â—hemselues to the meditation of Gods glorious workes and haue been occupied in some more immediate parts of his seruice according to the former Commandement And that we might vnderstand indeede that the law of sanctifying the Sabbath is so ancient the Prophet Moses in Genesis doth of purpose vse the same words which the Lord God himselfe doth in pronouncing it as it is set downe in Exodus namely
called the Lords day because it declareth vnto vs Christ crucified and raised vp againe and it is worthilie commanded to bee kept as the Lords day that wee might giue thankes vnto thee O Lord Christ for all these benefites for say they there is that grace bestowed vpon vs by thee Quae sua magnitudine omnia beneficia obscurat which by the greatnes and as it were brightnes of it doth obscure and darken all other So that though the day was once changed vpon these considerations nay they being such as they be it could not but be changed yet for so much as the like cause cā neuer be offered vnto men to moue them to enter into this consultation therefore the day must not onely not be changed any more but it must not so much as enter into mens thoughts to goe about to change it And therefore I doe so much the more maruaile at him who sayth That the keeping holie of the Lords day is not commanded by the authoritie of the Gospell Brētius in Leuit 23 2. but rather receiued into vse by the publike consent of the Church And a little after The obseruation of the Lords day is profitable not to be reiected but yet it is not to be accounted for a commandement of the Gospell but rather for a ciuill ordination And That the Church might haue appoynted but one day among ten or foreteene Idem in Leuit. 25.8 for the publike rest and Gods seruice And That herein consisteth part of our Christian libertie that it is lawfull if so be it be done by publike authoritie to keepe holie weekelie not onely not the Lords day but as they call them Munday Tuesday or any other day Wherein that we might be the rather established we must remember that not only that name of the day was changed together with it but it was changed into that very name it hath now vpon these speciall reasons that we haue alreadie heard The name of the Sabbath was changed into the name of the Lords day which also must be retained For it is called the Lords day euen of the Lord Iesus and it hath the honorable name of him who vpō that day did arise in greatest honor in so much that we ought not onely to keepe the day but to keepe it in his right name especially seeing part of the honour of it is in the name For as we doe breed reuerence of the Sacrament in mens hearts by speaking of it after his owne proper name the Lords Supper the cuppe of the Lord the Lords table 1. Cor. 11.20.27 and 10.21 so it maketh the day more highly to bee esteemed as it ought when we call it by his right name religiously the Lords day and doe not miscall it by a wrong name as the heathen haue done prophanely the Sunday who hauing ascribed the gouernment of the seuen daies in the weeke vnto the seuen Planets and hauing accordingly giuen them their names as appeareth more euidently in the Latin Dies solis Lunae Martis c then in our English names yet so it is that any of the daies might be called Sunday as well as that which is without any offence But it is not so in the name of the Lords day for as by it can bee ment no other day but that which wee keepe for our Sabbath so the name cannot be imparted to any other day without sacriledge Therefore as the Iewes did carefully retaine the name of the Sabath according to the first institution so ought we to acquaint our selues with the name of the Lords day Thus did the Christians vse to call it in former times as it is well obserued by that ancient writer Beda Mos Christianus appellat Beda in Luk. 24.1 It is the manner of the Christians to call it the Lords day because of the resurrection of our Lord where he sayth that not onely now and then they did so speake but that it was an vsuall maner among them And we had need to doe it so much the more because it behooueth vs to vse al good meanes to aduance the credite of this day in mens consciences in these prophane and irreligious times especially wherin as the contempt of all religion appeareth in many places so especially it bewrayeth it selfe in this that the Lords day is euery where so vnhallowed Nowe if the wisedome of the world hath taught the heathen to be so circumspect in their generations as by the false names of dayes to keepe the memorie and honour of their false gods should not the wisedome of Gods spirite teach vs to bee as carefull in our generations to take into our mouthes that holy name of the Lords day which as it is commended vnto vs in the word not deuised by man as the other so it doth greatly aduāce the dignity of the day as that which is deriued from the name of the most high And if a mortall man doth take himselfe to bee disgraced Therein consisteth part of the honor of this day not onely when hee is called by a wrong name but also when hee hath not his right name and iust titles giuen vnto him so no doubt the honour of the day appeareth not to be so great as it is when it wanteth that most excellent name by the which it is commended vnto vs in the scriptures I grant indeed it will seeme strange vnto vs at the first to change the name as all new things for a while bee strange but wee knowe that euery thing must haue a beginning and that which is at the first begun in a fewe particulars is afterwards in time receiued of multitude so by custome groweth into a law that hardly can bee changed Therefore as there was a time in which the names of the heathen were vnknowen and yet by the obstinatee endeuours of some when they were begun they were receiued and so continued euen so if any man would begin himselfe thus to ve the name of the Lords day though he were alone at the first I doubt not but in a fewe generations the true and holy name should be receiued among vs. But to returne to that which we spake of before wee haue plainly seene that the day and the name ought thus to bee changed whereby the Sabbath is made now so much the more excellent and renowmed vnder the Gospell then it was in the time of the law because that wheras the one caried vpon it indeed the badge of the creation of the world which made it famous vpon this is engrauen the liuely Image of the redemption of the world which maketh it so much the more famous by howe much the benefite of the one exceedeth the benefite of the other not onely that but it freshly representeth the memorie of the first creation also and so by a double marke is more highly commended that being the very day in which the creation of the first and olde world was begun and the
the shaddowe which none other are bound vnto but they So that the Iewes hauing these reasons to moue thē to this rest besides the aboue mētioned were more seuerely tied vnto it thē any other people but yet so that it was required at the handes of all men long before these causes were annexed vnto it and therefore though these be remoued and taken away yea and the people to whome they onely appertained yet notwithstanding the Sabbath and day of Rest is not gone with them but is still in his first vertue and ancient strength which vpon good groundes it had in the beginning which I doe therefore speak least that men might ignorantly imagine that because the Sabbath and rest was a figure and shadowe of another thing to that people that now the bodie being come Which being taken away yet we are still straightly bound to rest vpon the sabbath and therefore the shadowe remoued the sabbath should be no more and the rest should haue an end seeing that the sabbath of rest was for many hundreth yeare before the Iewes were much more before it was made a figure vnto them The which thing that it might not seeme strange vnto vs we may consider the like almost in euery morall precept which though euery one of them was from the beginning yet as they were giuen to the people of the Iewes had certaine things added vnto them as accessory helpes to keepe them in the better obedience of them which now being taken away againe the first commandements themselues haue lost nothing of their former authoritie but doe binde as much as euer they did Thus all kings and princes are still bound to prouide that the true religion of God be publikely professed in all places of their dominions farre and neere though they be deliuered from this rudimentall instruction of writing the Lawe of God vpon the borders of their coasts Iosh 8.32 which the Iewes were precisely tyed vnto that they might be holpen in the other Thus all householders must have a care still of instructing their familie in the feare of the Lord that it may bee saide of them as of Abraham Gen. 18.19 Hee commanded his sonnes and household after him to keepe the way of the Lorde and to doe righteousnes and iudgement and that they may say with Ioshua Iosh 24.15 I and my household will serue the Lord though they be deliuered by Christ from the Iewish ceremonie of writing the Law Deut. 6.8 vpon the poastes of their dores and vpon their gates Thus euery Christian is still charged to meditate vpon the law of God day and night Psal 1.2 Colos 3.16 and to haue Gods worde dwelling in him plenteously in all wisdome though that be taken away which was vnto the Iewes a childish instruction of this commaundement which they were bound vnto to further them in the obedience of the other namely Deut. 6.8 of hauing it written vpon their bracelets and vpon their frontlets The like mighty be said of many other things though the ceremonie of singing in such musicall times and playing vpon instruments in the Temple to serue God by them as were vsed in the Law appoynted by the Prophets Dauid and Nathan be taken away vnder the Gospell as meerely Iewish which did signifie vnto them the glorie and acceptation before God of the spirituall worship commanded yet the truth of this which was before remaineth still Colos 3 1◠that we should teach our selues in Psalmes and Himnes and spirituall songes singing with a grace in our hearts to the Lord. Though the fruitefull and pleasant Land of Canaan be taken away which was specially ment vnto the Iewes in the promise ioyned to the fift Commandement yet the promise of long life here in the earth is not taken away from obedient children but is as large and as sure as euer it was and now the whole world is blessed vnto vs in stead of it By all which wee see that it hath been an vsuall thing vnto the Commandements that were before the Iewes to adioyne certaine things to further them in the better keeping of them which onely agreed vnto them which when they were taken away with that people to whom onely they were ment that yet the first Commandements did not only not dye with thē but being reuiued as it were doe continue to this day as those which haue lost nothing of their vertue nor suffered any ecclipse by taking away of the other And it is no good reason to say this commandement had such a ceremonie ioyned vnto it therefore the whole Commandement is ceremoniall or the ceremonie of this Commandement is ended therefore the Commandement is taken away for then all the forenamed things which are so commended to vs in the new Testament should be disanulled which no man will say because all the Iewish ceremonies belonging to them are quite vanished and as it were melted away like snow before the sunne All which is most true in the sabbath of the holy rest wherein we haue seene that the rest was commanded at the first and we say it is still required notwithstanding we grant that in respect of the Iewes in time was adioyned vnto it the remembrance of both their deliuerances The one from Egypt by Moses which was past the other from sin by Christ that was to come in respect of which as it was a monument of a thing already performed so it was a figure of another thing promised and hoped for and therefore though the ceremonie of the rest be ended and the figure of it be taken away with that which was the substance of it and the shadow of it bee ouershadowed as it were with the body which was Christ yet there is no reason why the rest it selfe should bee taken away which was commaunded long before any such type or figure or shadow was adioyned vnto it Insomuch that we still keepe the rest of the sabbath but not to that ende that the Iewes kept it not as a badge of our deliuerance from Egypt in the which wee neuer were nor as a token of our freedome from that bondage wherewith we neuer were oppressed neither as a figure of our redemption to be wrought by Christ which in his worde most clearely wee see is alreadie performed nor that in it wee might as in a shadow obscurely and darkely behold our eternall resting and ceasing from sinne which he hath already purchased vnto vs in his death and hath in his Gospell most liuely poynted out before our eyes but we doe obserue the rest and confesse that it most neerely concerneth vs because of the first institution that we resting from our ordinarie businesse might bestowe the daye in the holy seruice of God in the which we cannot in any acceptable manner be occupied at all vnlesse we rest from the other according to the Commaundement Bulling in Rom. 14.5 Euen as M. Bullinger also doth very excellently set it downe The
we haue washed our hands clean from the workes of our calling so that none of them do cleaue to our fingers that this were an acceptable obedience vnto God when in the meane season our mindes are as worldly as euer they were and our thoughts bee as fresh vpon them and our affections are raysed vp to as great delight in them as though wee were in the middest of them But as the whole lawe is spirituall so this commandement hath a spirituall trueth in it and contenteth not it selfe with an outward obedience but requireth the inward truth of the heart that as we make a shew of resting from earthly things so we should doe it indeede without the which the other is but a fruitlesse and idle ceremonie For seeing this is the very end of putting our selues apart from all worldly busines that our mindes might not be entangled with them which because they must needes be so long as wee are dealing about them such is our nature that we cannot doe things and haue no feeling of them as though we were a sleepe or in a traunce therefore doe we dispatch our hands of them that our mindes might not bee disturbed by them Seeing then this is the principall ende that wee aime at to vnburden our mindes of these earthly cares that we might bee more quicke and free in Gods worship wee must especially labour for it and not stay in these other which though they be great in themselues yet are they but helpes and furtherances vnto this in so much that if on the Sabbath we leaue all our worke at home and come neuer so farre from it to the Church yet if our mindes be working as it were because they are occupied about it and wee would bee working if wee might and if we might not be knowne and if wee might not be punished or blamed and our mindes haue carried vs this way that wee would gladly haue stollen a working cunningly as wee say if wee might not haue been spied all that we doe is but meere hypocrisie so farre are we from the true obedience of this commandement And this wee haue seene sufficiently proued heretofore that we therefore rest from all worldly things Vt paratiores promptiores ad cultum diuinum as sayth S. Augustine in that excellent sermon of his That we might be more readie fit for Gods seruice Agust de tēp serm 251. when there is nothing to encomber vs and wee leaue at that time terrenam sollicitudinem the care of earthly things that wee might the more easily attend vpon the word of God which we cannot if still our mindes haue these burthens vpon them and be not released from worldly thoughts which presse them downe from being lifted vp vnto that heauenly life Master Caluin in his Sermons vpon Deut. giueth this reason why Christians should not goe to lawe vpon the Sabbath Caluin vpon Deut. 5. Ser. 39. Because vpon that day euery man ought to withdraw himselfe to Godward to minde his works that we may all of vs be prouoked to serue and honour him And afterwards addeth Common meetings are made that mē might heare the common doctrine of saluation and it is good reason that on the Sabbath day all other cares and thoughts should be layd aside And in another Sermon he sayth For we must rest Idem serm 34. and how rest forsooth wee must abide still and quiet our thought must not stirre to wander and deuise this and that Gualt in Act 13. Homil 88. For as Master Gualter sayth God doth therfore call the Sabbath his day that wee might knowe when that day is Ab omnibus alijs curis studijs abstinendum est that wee ought to abstaine from all other cares and dueties According vnto which exquisite rule if we doe measure out the obedience of all men we shall easily see how short they are of that perfect righteousnes which is here required and that many shall bee euen then found breakers of this commandement when they did most of all presume of the keeping of it and were puffed vp with a speciall pride for it For let vs graunt it vnto them which it may bee is true that they haue borne themselues in an euen and ciuill course not breaking out into any open contempt or wilfull and grosse breach of this Commandement yet if they will call themselues before Gods iudgement seate they shall find that many of these times they had a good desire to worke and would faine haue been at it if they might haue been couered and as wee say their fingers did tickle at it which as it hath been true at other times so most of all when as wee imagined that we might haue gained something if we would haue wrought and our ceasing from it was something vnprofitable vnto vs as in the time of any common Fayres or in the dayes of haruest of whom the Prophet Amos iustly complaineth speaking in their person Amos. 8.5 When will this new moone be gone that we may sell corne and the Sabbath that we may set forth wheate But if we iudge this doctrine too seuere and we cannot yeeld vnto it let vs compare this Commandement with the other which bee of the like nature with it and it may be they will perswade vs and leade vs into the trueth of it In the second Commandement we know that not only the making and worshipping of Images is forbidden but also to set vp an Idoll in our heart and to wish that we had it and to bee desirous to returne vnto Poperie liking of those times better then of this time of the Gospell and to be gaping after the Masse so that we are readie to imbrace it if it were thrust vpon vs againe and we could be very well contented with it so that we want but the oportunitie to furnish a Masse So in this not onely the bodily labour is forbidden which the lawes of men may prouide for but also the cogitations and desires of the minde towards them which none is able to meete with but the Lord that this law might bee like vnto himselfe And seeing that as our Sauiour Christ expoundeth the law he that is angrie with his brother vnadauisedly is guiltie of the law of murther Matth. 5.22 vers 28. And whosoeuer looketh on a woman to lust after her hath committed adulterie alreadie with her in his hearte why should we not say that hee that looketh on his busines with a mind desirous to bee occupied about them hath broken the commaundement of resting alreadie in his heart vnlesse he will make the one vnlike the other and to bee as it were of another broode For is not this that dignitie and preferment which wee giue to all the whole lawe of God aboue all the lawes of men that as they doe behold but the words and works of men therefore their lawes can forbid and punish sinne but when it thus breaketh out bewrayeth
the Sabbath was first of al ordained For as when Dauid sayth Psal 40.6 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 written of me in the roule of thy booke for thy law is within my heart He doth not say that the Lord required no sacrifice 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. Sam. 15.22 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 expounding the lawe as it was the chiefest office of a Prophet preacheth vnto them the true interpretation of it that though all Gods seruice bee obserued in euery outward 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 Prophet 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 vnfained 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 polluteth it not and keepeth his hand from doing any ill And verse Esay 56.2 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 annexed 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 thereby Whereunto agreeth that which is in the Prophet Ezekiell 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 therefore 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 Ezek. 20.11.12 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 children 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 meaning 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 exercises 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 especially 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 many 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 Here we haue cause to repent vs of our vnprofitable cō ming to the Church 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 poperie or in the light of the Gospell wherein wee were alwaies vnprofitable in the seruice of God wee may with heauie hearts remember how many times since our calling 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 other 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 vpon the Sabbath which is the market day for our soules we come home many times and carrie nothing whereby 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
disposed and euery thing in the Church so gouerned and so blessed vnto vs by his spirit as might make not onely for our good in generall and the good of others but in these speciall things that we stand in most neede of 2. There is great cause to pray before we come to the Ministerie of the word And so let 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 receiue 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. Cor. 14.22 and the secrets of our hearts shall bee made manifest not that he knoweth what is within vs but the Lord knoweth whose minister he is for our good and the holy Ghost dooth which accompanieth Gods ordinance and in the word doth which is preached Heb. 4.12.13 For the word of God is liuelie and mightie in operation and sharper then any two edged sworde and entereth thorough euen 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 vnderstand the word vnlesse Gods spirit doe teach vs Ephes 5.8 For wee are darkenes it selfe And the naturall man perceiueth not things of the spirit of God for they are foolishnes vnto him neither can he know them because they are spirituallie discerned and besides the word of God is high and there are many mysteries contained in it and a wisedome that is hid which many princes of this world doe not know Vers 7.8 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 blindnes and in a reuerent estimation of Gods holy word we had neede pray for the inlightening of his holy spirit which searcheth all things yea the deepe things of God Vers 10.11 and no man knoweth the things of God but the spirit of God as it is most liuely set forth 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 16. 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 remēbrance 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 2 Cor. 3.5 For who is Paul and who is Apollo but the ministers by whom yee beleeued and as the Lord gaue to 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 Luke 21.37 Marc. 14.23 that in the day time hee taught in the temple and at night went vp into the mountaine to praye so the people must pray much more for the ministers and themselues both before and after both that they might bee prepared obtaine and continue in that good which they 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 complaintes of some are iust yet let them consider whether some great part of the fault be not in themsleues We ought to read the Scriptures priuatly at home namely the want of prayer before and their negligence afterward vnto priuat prayer must be adioyned priuat reading of the Scriptures at such times of the daye as they shall finde it most conuenient both that they might generally bee acquainted with the bodie of the Scripture and also that they might 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 humiliation 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 Theophylacte Theoph. in Marc. 1.21 The lawe hath commanded men to rest vpon the Sabbath vt lectioni vacent homines that men might attend vpon reading which is true not onely of the publike reading in the Church especially but also of priuate reading at home For so it is that in most places the people doe heare the scriptures seldome in the Church and then but certaine portions of them and not the whole worde reade ouer whereby it commeth to passe that they are vtterlie ignorant in and neuer so much as haue hard before 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 iudgement 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 Bible any such book as is alleaged stands Therfore wheras we may obserue it in the new Testamēt that our Sauiour Christ and his Apostles in alleaging the places of the olde Testament doe generally say thus it is written Matth. 21.13 Luke 20. 42. Act. 1.23 cap. 2 16. Matth. 15.7 or as it is written in the book of the Psalmes or this is that which was spoken by the Prophet Ioel or well prophesied Esaias of you c. Now men are driuen to name the book the chapter the verse and all too little to helpe men to finde it out so vnacquainted are they with searching the Scriptures by priuat reading no not 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 ouerslip vs and we not marking what went before followed after cannot tel to what ende the place was alleaged and so we lose the profit of it therefore dooing our endeauours to marke the Scriptures alleaged it shall bee profitable for 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 Berea that when Paul had preached vnto them Christ Iesus and had proued him to be that Sauiour of the world that was promised Act. 17.11 they reade ouer those Scriptures to see whether it were so or no according to the commaundement of our Sauiour Christ Iohn 5.39 searche the Scriptures for they are they which testifie of me Therfore so many as can read let them doe it vpon the Lordes daye and they that cannot let them see the want of it to be so great in themselues that they bring vp their children vnto it and in the meane season repayre to those places where they may haue the Scriptures read vnto thē let them get the bible 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 meditation as a most notable part of Gods seruice We must vse priuate meditation vpon that which we haue heard and read 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 reasoning 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 reasonable 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 What meditation is how vntoward naturally we are thereunto to meditate vpon the word is diligently to call into our remembrance that which wee haue learned by hearing or reading before 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 possibly I might euen to the capacity of the most rude and ignorāt because I know that it is so little practised of men that they are not so much as acquainted with it to know what it meanes I confesse it is an hard thing indeed but most profitable and therefore we are almost vnfit 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 wherin 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 hypocrisie 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 auoide sinne more carefully or comforted in the Lord to goe on forward in well doing more couragiously this I say as it doth especially builde vs vp in godlines so by due proofe we shall find that without the especiall assisstance of Gods holy spirit there is nothing more lothsome in the world and more tedious vnto vs. And I am assured that it is a thing so
hath been declared before that wee must rest in our mindes from the studie and care of worldly things so the end of it is that they might be meditating and occupied about Gods seruice as M. Caluine setteth it out at large Caluin vpon Deut. 5 ser 3â— Let vs know saith he that it is not sufficient that we come to the Sermon on the Sunday to receiue some good doctrine and to call 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 occupyed with any thing but that we may applie all our senses and our whole vnderstanding to reknowledge the gracious giftes and benefits which he hath bestowed on 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 There ought to be singing of Psalmes in the Church and in mens houses and comfortable 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 discipline of our Church is such through Gods mercy that the Psalmes are sung in many places after a plaine distinct and profitable manner and may be 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 concerne the estate of the whole Church and therefore are most fit to bee sung in the common assemblies but also a great number which doe most fitly agree with the priuate condition of the seuerall members of the Church To this end is there such varietie of Psalmes agreeing with all times and all mens estates and that in many things so that there is no man which can be at any time in such a case but hee shall see it most liuely set foorth in some one Psalme or other euen as though it were made for him to sing at that very time which it may be agrees not so well with others no nor with himselfe at any other time which no doubt are left 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 deliuerance or for the forgiuenes of our sinnes or for the restoring of vs to health or for the graces of Gods spirite receiued 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 generally are left in writing that they might bee sung in the Church openly howe can they deny but the like reason bindeth men priuately to sing those Psalmes which do concerne mens priuate estate at seuerall times vnlesse they will say that they 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 because of the contempt vnto Gods word which it carrieth with it but also because it is so contrary vnto the iudgement of the Church euery where which doth acknowledge the vnspeakable mercy of God vnto it selfe as in all the other scripture which he hath left vnto it so especially 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 necessary a dutie of Christians as it is to what end serueth that earnest exhortation of the Apostle to the Colossians Let the worde of Christ dwell in you plenteously in all wisedome Colos 3.16 teaching and admonishing one another in Psalmes and hymnes and spirituall songes singing with a grace in your hearts to the Lord. Where he teacheth the whole Church howe they should behaue themselues in their priuate meetings What estate and condition of ours is most fit for the singing of Psalmes that they should not bee prophane after the manner of this worlde but tending to the edifiyng one of another in so much that their very mirth should bee profitable to themselues and others And whereas the wicked cannot be merry vnlesse they fall into beastlines and all kinde of wickednes at least wise foolishnes and iesting hee telleth them that they must reioyce in the Lord and be merry and glad in him and therefore wheras the vngodly 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 writeâ—h vnto the Ephesians Bee not drunke with wine Ephe. 5.18 wherein is excesse but bee filled with the spirite 19. Speaking vnto your selues in Psalmes and hymnes and spirituall songs singing and making melody to the Lorde in your hearts 20. Giuing thanks alwaies for all things 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 acknowledge as the word doth teach vs that the Lorde requireth 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 alledged 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 prayer 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 suspect our sorow to be but worldly so our ioy to bee but fleshly and carnall And this is that whereunto the Apostle Saint Iames hath respect saying Is any amoÌ„g you afflicted let him pray Is any merry Iam. 5.13 let him sing Where he telleth the dispersed Iewes how they should behaue themselues priuately in all estates namely that though the vngodly in their affliction doe murmure impatiently and breake out into blasphemous othes they should not onely abstaine from those things but in all humilitie should go to prayer that they might obtaine mercy at Gods hande and then being deliuered of him that they should auoyd the prophane carelessenes of the wicked and stirre vp themselues to sing prayses 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 2. Chro. 35.25 yet he sheweth which are the fittest times for both and besides that as no man can truely pray without the feeling of his wants so no man can sing from his heart vnlesse hee haue some perswasion of Gods fauour and so as affliction driueth him to pray so mirth mooueth him to sing Therefore when the Lorde dealeth so fatherly with his children that hee tempereth their afflictions with the ioy of the spirit then he giueth vnto theÌ„ iust occasion both to pray sing vnto him Thus we reade that Paul and Sylas being in prison ioyned them together Acts 15.25 At midnight Paul and Sylas prayed and sang a Psalme 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 commended vnto vs it must needes be put in practise vpon that day which is dedicated to his seruice and especially when we consider that the fittest time for it is the time of ioy and there is no ioy comparable to that which we 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 continually as vpon the Sabbath Therefore as the Lord then offereth himself wholly vnto vs and his sonne Christ Iesus to be made ours with all his merits in the worde the Sacraments and prayer and so thereby doth fill our hearts with the ioye of the holy Ghost euen that ioy that is vnspeakable and most glorious so then especially we ought to sing for ioye of the Lord if euer wee will doe it And not onely in the Church which we ought to doe especially where the greatest ioy is bestowed vpon vs but also because by the forenamed priuate exercises this ioye is renued and sometimes increased wee must priuately renue our thanksgiuing Singing of Psalmes testifieth and increaseth spirituall songs and sing vnto God againe especially 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 knowledge is increased especially by hearing reading and conferring about the scripture so all affections are most of all stirred vp by meditation prayer and singing of Psalmes And because vpon the Lords day we must labour 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 together 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
againe that if the beholding of our bretheren their need doth not moue vs to pitie them then are we too hard harted in deed there is no hope that euer we should pitie theÌ„ sufficiently This is that which our Sauiour Iesus Christ noteth in the gospell after S. Luke of a certaine man that went down from Ierusalem to Iericho and fell among theeues Luk. 10.30 who robbed him of his rayment and wounded him and departed leauing him halfe dead by chance there came downe a certaine priâ—st that same waie and when hee saw him he passed by on the other 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 coÌ„demned of the want of al humanitie that coÌ„ming neere to him and seeing him in this miserie yet hardened their hearts against so woful a sight and were not moued with so dolâ—full a crie But of the third it is sayd which was a Samaritane that as hee iourneyed 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 liberalitie of men many times is so colde as it is for that they beholding nothing but plentie in themselues and abundance in their friends know not the hungry meales that their brethren make with bread and water and not enough 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 many yeares before the iust and cancer of which shall witnesse against them or to bring out that corne which they haue kept till it be past mans meate or to spare but the ouerplus of that which might bee from their hawkes and dogs for the relieuing of the distressed meÌ„bers of Christ Iesus Matth. 25.40 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 2. Chron. 10.5 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 sayings 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 coÌ„dition of our brethreÌ„ that though we heare much yet we shall not know the tenth part of their pouertie except 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 vpon 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 Gen. 23.2.3 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 rather so if we would looke into the necessitie of our brethren 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 Rom. 12 15.16 and to be like minded one towards another And if the Lords day bee a daye of receiuing mercy from God and shewing it againe to all his creatures We ought especially to do the spirituall works of mercie to mens soules 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 abouÌ„dance 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 pitie 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 requireth of euery one vpon his holy daye namely that besides 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