as the Israelites kept a fast in Mispeh 1. Sam. 7. And Hest 4. 16. there is a fast kept of three daies long yea Daniel keepes a fast of three weekes of daies Dan. 10. 3. Neither in so doing is there any breach or alteration of Gods ordinance but rather an obseruation For as Christ brake not the commandement when he neglected his dutie to parents to performe his dutie to God so neither doe we breake this ordinance of God when wee on any of the sixe daies neglect our owne businesse to serue God the cause and necessitie so requiring for if necessitie may cause vs to breake the Sabbath for the good of man may not necessitie aswell dispense with our daies and cause vs to sanctifie a Sabbath for the good of man Nay further I take it that this commandement being a Synecdoche and but a part put for the whole as are all the other commaundements doth warrant yea and commaund such time conuenient in the weeke daies to be set apart vnto Gods seruice And we see that Christ and the Apostles preached on these daies as well as vpon the Sabbath which they would not haue done if it had been vnlawful for the people to heare And as I thinke that any of these daies may by the Church be set apart to Gods seruice the cause so requiring so also doe I perswade my selfe that some part of euery one of these daies should be set apart to holy exercises as morning and euening to pray with our families And of these wee see Isaac had one hee went out in the euening to pray Gen. 24. 63. Daniel had three for he prayed three times a day Dan. 6. 10. And Dauid prayed seuen times a day Psal 119. 164. And thus much as touching the second question and so consequently of the first reason to perswade to the keeping of the Sabbath for as for such things as be here obserued about the rest I haue handled them before in the discourse of the rest of the day CHAP. II. The second reason because it is the Sabbath of the Lord thy God Sect. 1. Holy daies are to bee consecrated onely to the Lord Sect. 2. § Sect. 1 THe second reason followeth and is drawne from the end and institution of the Sabbath contained in these words It is the Sabbath of the Lord thy God And it may be thus gathered If the Sabbath bee consecrate vnto the Lord and his worship then you must rest on it from your works but the former is true for it is the Sabbath of the Lord thy God and therfore it followeth that you must rest from your works And here marke with me first the workmanship of this reason how fitly it is framed for first least any man should bee so bold as to aske him for his commission as Exo. 2. one demaunded of Moses Who made thee a Iudge or as Mat. 22. 23. the Priests demanded of Christ By what authoritie doest thou these things Therefore he shewes his authoritie namely that he is authoritie it self and he may command for he is Lord and no man will say vnto him vnlesse he be a diuell What hast thou to doe with vs Matth. 8 for he hath to doe with vs for he is thy Lord and that diuers waies First hee is thy Creator hee made thee and therefore looke how the vessell is in the potters hand so art thou in his Rom. 9. This Dauid knew well enough when he said Come let vs fall downe before the Lord our maker Psal 95. 6. Secondly as he is thy Lord by creation so also is he by redemption He hath bought thee with a price 1. Cor. 6. 20. a price not of gold and siluer but with his most pretious bloud 1. Pet. 1. 18. And therefore this is rendred as a reason of his dying and rising again that he might be Lord ouer vs Rom. 14. 9. Thirdly as by his redemption so by his soueraigntie rule and authoritie in that he is absolute in his commaund and doth whatsoeuer he will both in heauen and in earth Psal 115. 3. No man can stay his hand neither dare any say vnto him what doest thou Dan. 4. 32. for he is Lord of Lords Rom. 17. 14. and his hests stand like the lawes of the Medes and Persians that cannot be recalled Dan. 6. 12. Yea a degree further he is the Lord of spirits Num. 16. 22. and therefore will commaund not as other Lords thy bodie onely but thy soule too Matth. 21. 37. Thou must serue him with all thy soule and if it please him he can cast both bodie and soule into hell fire Mat. 10. 28. Now then if he be thy Lord and master in so full and so absolute a manner what then why then where is his feare Malac. 1. 6. He calles for that and good reason for if there bee no master but will haue some seruice shall God so great a Lord and master be without it No he will not and therfore he here requireth it of thee on this day to serue him Now there is one thing which the master oweth vnto the seruant and that is protection and euery man harpes vpon that string if he stands in need of his helpe then Master saue vs we perish Matth. 8. 25. But there is another thing that the seruant oweth to his master and that is obedience and there wee breake with him He saith goe and we goe not come and wee come not doe this and we doe it not wee keepe his commandements with notes as the Atheist beleene the Articles of faith But may it not be that there is cause as that he is a hard man or hee will not stand by his seruants to defend them or else he giues not so good wages as others Surely it is not so for first Dauid tels vs that he will not alwaies chide nor keepe his anger for euer Psal 103. 8. Yea if he see vs once to fall downe before him and to craue him to appease his anger he forgiues vs all Mat. 18. 27. then he is no hard master And as for defence he will suffer no man to doe vs wrong but wil reproue euē kings for our sakes Psal 105. 14. And as for his hire there is no seruice like vnto his no not the seruice of the King You cannot say of him as Saul said of Dauid will he giue euery one of you fields and vineyards will hee make you Captaines ouer thousands c Yea he will and more than that he makes all his seruants Kings Reu. 1. 6. and giues euery one of them a crowne of life 2. Tim. 4. yea an euerlasting kingdome that withereth not reserued in heauen 1. Pet. 1. 4. All this hee giueth and he giueth it liberally not reproching and casting men in the teeth with it as Saul did his followers why then what shall let vs to serue such a master Yet behold and wonder let a flattering diuell a little intice vs with a shew of any matter or
Ye were once darknes Now that it is a worke of euill men appeareth in that the worst men for the most part most desire it and that it is vnfruitfull I meane as touching any fruite vnto godlinesse who seeth not seeing no man is made the better the wiser the holier or more religious thereby No man is drawne thereby to reforme any euill in himselfe no corruption reprooued no sin abated no repentance wrought no feare Seeing then no grapes grow on these thornes nor figs vpon these thistles but that as the tree is so is his fruite and as his fruite is so is the tree it followeth that as the Apostle willeth wee haue no fellowship with these vnfruitfull works of darknes but rather reprooue them Which wee shall the sooner doe if wee consider how disagreeing they are with the profession of a Christian who is willed to be sober to gird vp the loynes of his minde Luk. 17. to crucifie the flesh with the lusts thereof Galath 5. 24. to seeke those things which are aboue Coloss 3. 2. All which or any one how doth a Christian practise in his wanton dauncing But were there no other reasons but this one that it is offensiue vnto good men and especially vnto Gods ministers it ought to bee left For as the Apostle would neuer eate meate while the world stood rather than hee would offend his brother so doubtlesse had they the Apostles minde that vse it they would neuer daunce whilest they liue rather than they would offend their brethren Indeede were it a dutie that were commanded then they were to doe it whosoeuer said to the contrarie and the offence was not giuen but taken but being a thing indifferent which wee may doe or not we ought to leaue it in that our brethren are offended at it And yet further to shew the euils of dauncing I might alleage the euill of the punishment that is oftentimes vpon them First in their bodies by their vnmeasurable toyle aches surfets and so consequently deadly feuers are ingendred in their soules that whatsoeuer they haue composed and ordered in the day or time before they shall finde it all troubled and out of course in their goods a thriftlesse and prodigall wasting and spending of them as also losse of their time that can neuer be recouered If they thinke that I speake not the truth herein let them no more but when they lie downe vpon their beds examine their own consciences whether it he not so As also oftentimes the wrath of God lighting vpon them in the middest of their sports In a daunce the daughters of Shilo were all defloured Iudg. 21. 21. In a daunce the men of Siglag were all slaine 1. Sam. 30. 16. Whilest the Israelites daunced about the calfe the wrath of God grew hot amongst them Exod. 32. And Iob sheweth how the wicked goe to hell in a daunce Iob. 21. Is not all this sufficient to prooue it euill if not yet it is certaine that it hath an appearance of euill and therefore wee must abstaine from it For 1. Thess 5. 22. the Apostle willeth vs to abstaine from all appearance of euill But howsoeuer at other times it may be held circumstances considered an exercise not so euill yet vpon the Sabbath I will iustifie it to be a notable euill First because by this the rest is broken as farre foorth as by any other labour Secondly the minde is distracted and lead away to pleasures when as it should bee wholy intent to Gods worship But they serue God will some say although they daunce Surely no more than they can goe two waies at once or indite a letter and tell a tale no more can they minde their pleasures and serue God too It is Christs rule a man cannot serue God and riches no more can hee serue God and pleasures Yet my soule weepeth in secret to see that whereas God hath appointed his Sabbath to be sanctified and kept holie and his word then to bee taught this wantonnes hath miserably incroched vpon him and taken his right and part and giuen it to sports and pastimes to kissings and imbracings and wrung his righteous scepter out of his hand and giuen it vnto Lords of Misrule euen so farre foorth that now the striuing is for these things For this sinne of wantonnes hath set vp a monarchie in the mindes of men and beginneth now to striue with God for his day for when say they should we do these things if not vpon the Sondaies But as for the preaching of the word catechising and instruction these are but the lesser things of the law they are but mint and cummin but the great things of the Sabbath are their sports though God requireth that his kingdome should first be sought and that all other businesses and delights too should be set aside for his seruice And therfore as here he dispenseth with our workes for a day so 1. Cor. 7. 4. he dispenseth with the very duties of mariage it selfe for a time that the married may giue themselues to prayer yea Ioel. 2. 15. he calleth the bride and the bridegroome out of their bed chamber who though hee would not haue sundred the first yeere for any affaires of warre yet they must come foorth into the assemblie and doth hee not then call vs much more from these foolish vanities Will he restraine the bride and the bridegroome from delighting one in anothers loue for a season that his seruice may be performed and will he then thinke you allow these foolish vanities vpon the Sabbath Of which I may say as Ionah They that waite vpon them forsake their owne mercie Ion. 2. 8. But you wil say all doe not this Tell not me what some doe not but tell me what the most part doe to proue a disease contagious it is sufficient to shew that many bee infected by it and in matters of perill what commeth often not alwaies to passe though in this I dare say it fareth as in a common plague in which it is no wonder to see many die but it is a wonder to see any escape the infection For shew me almost one that is a common dauncer that preferreth not his pleasure before Gods seruice Yea but you will say be it that dauncing is euill yet were not a man better to daunce vpon the Sabbath than to doe worse Answ First I would know of such whether there be a necessitie laid vpon them to doe naught must they needes doe this or else will they doe worse Are they Ieremies Negroes that neuer wil be washed white And haue they so accustomed themselues to do euill that they can doe no good Iere. 13. 23. Secondly if it be so I would know of them because they will do bad or else they will doe worse whether the Magistrate must therefore suffer them to doe bad were it not to giue the way vnto all sinne and iniquitie But thirdly how in this reasoning is goodnesse and badnesse tied by
idle word especially for those that they shall thus vainly babble foorth vpon the Sabbath And so much touching the outward breach of the Sabbath But yet here is not all for a man to cease from §. Sect. 4. these outward workes for these concerne the very beasts as well as man we must therefore consider that as a man doth consist of two parts a bodie and a soule so God hath a regard vnto them both and as he requires of the bodie an externall rest that no labour may hinder holinesse so he requires of the soule an internall rest from all sinne and that rest indeed is proper to man and it is to rest from the workes of the flesh which Esay 58. 13. are also called our waies or workes and these are properly and indeede seruile and the worst kinde of seruile workes of all others And therefore as other thy workes are here forbidden which are seruile because they hinder holinesse so these kinde of seruile workes aboue all others are forbidden because they not onely hinder holinesse but are opposite vnto it so farre foorth as hee which is subiect vnto them is free from holinesse Rom. 6. 20. Against these therfore it is that Esay so bitterly inueigheth I cannot abide your Sabbaths c. Esai 1. 13. But why so vers 15. he giueth a reason for your hands are full of blood And Esai 58. when they come vnto him in hypocrisie and seemed to finde fault with God that he would not accept their fast which had the nature of a Sabbath and as appeareth in the end of the chapter is called his holy day God yeeldeth them a reason why he did not accept it Behold saith he ye fast to strife and vnto debate to smite with the fist of wickednesse vers 4. Hauing thus shewed their fast then he rates them for it vers 5. Is it such a fast saith he that I haue chosen that a man should afflict his soule for a day call yee this a fast or an acceptable day vnto the Lord c. And hauing thus rated them then he shewes them what a true fast is to loose the bands of wickednesse to take off the heauie burthens to take away the yoke and putting foorth of the finger vnderstand to any euill work and wicked speaking if any man doe these things hee keepes a true rest I know well this rest from our sinnes must bee kept in the whole course of our liues yet vpon the Sabbath aboue all wee must take heede that sinne enter not vpon vs because it is opposite vnto the sanctitie thereof § Sect. 5 And as wee must haue a speciall care of committing any sinne because that is truly seruile so must we take heede that we doe not make the duties of holinesse seruile also by not regarding the manner of doing them which is that they bee done in faith and in obedience to Gods commandement For if wee shall doe these workes to that end that we may merit by the doing of them either the fauour of God or man then they become seruile works also and we haue our reward Or if wee doe them in hypocrisie the manner of doing them aright not obserued then God regardeth them not For he that in this manner killeth an oxe is as if hee slew a man and he that sacrificeth a sheepe as if he cut off a dogges head his oblation is as swines blood and his incense as the blessing of an Idoll Esai 66. 3. And therefore Matth. 7. Christ calleth such workers of iniquitie because though they did good workes for they prophecied and cast out diuels yet they did them not well but in hypocrisie for God doth not onely require at a mans hands that he doe good but also that he doe it well for if thou doest well saith God to Cain shall it not be accepted He doth not say if thou doest good it shall be accepted but if thou doest well to shew that good things must be well done And that he meaneth so appeareth in that which he presently addeth But if thou doest not well saith he sin lieth at the doore thereby putting it out of doubt that if a good thing be not well done it is sinne and in regard hereof it is that Esai chap. 58. reckoneth the hypocrite a Sabbath-breaker though hee did humble himselfe by fasting c. And therefore let the hypocrite and popish meritmonger bee well assured that though they digge deepe to couer their sinnes and dissemble deeply with God at the Church yet let them be well assured I say that their owne sinne will finde them out Num. 32. 23. and that it will waite and tarrie them like their dogges at the doore yea and will hunt them and neuer leaue them vntill it haue brought them vnto destruction if they learne not to serue the Lord aright And lastly as the soule must keep this Sabbath or rest from sin vpon this day especially so must we look also that our minds and thoughts be not carried away with the meditation of worldlie matters For God requireth not onely thy bodie but thy soule yea thy very thoughts Luk. 10. 27. And howsoeuer vpon the weeke it be lawfull for thee to ponder these things yet vpon the Sabbath thou must not thinke thine owne will Esai 58. 13. A man must not therefore busie his head vpon the Sabbath about his worldly businesse nor about the effecting of his delights in the weeke following but he must bee wholie as it were another man from that which he was in the weeke before and he must vpon the Sabbath let fall the care of these earthly things as Elias did his mantle when hee was rapt vp into heauen To conclude therefore this point of the rest whosoeuer vpon the Sabbath doth no seruile worke of his ordinarie vocation neither in his house at home nor in the citie nor in the fields abroad nor at sea sauing onely such as are of necessitie to be done or are for the performance of Gods worship commanded or else warranted by his extraordinary command and also forbeareth all recreations sports playes or pastimes keeping his tongue from vaine words and his heart from wickednesse and worldly cares hee truly and in deede keepeth the rest of the Sabbath And this much touching the first dutie required in the obseruation of the Sabbath which is to rest CHAP. IIII. The rest of the Sabbath must bee sanctified Sect. 1. What it is to sanctifie a thing Sect. 2. The duties of the Sabbath are publique priuate or mixt Sect. 3. On the Sabbath there must be a publique assemblie Sect. 4. How we are to behaue our selues in it Sect. 5. The publique duties are preaching and hearing Sect. 6. Administring and partaking the Sacrament Sect. 7. Execution of discipline Sect. 8. § Sect. 1 THat rest is here commanded we haue alreadie seene but that is not all this The rest of the Sabbath must be sanctified rest must bee sanctified For it is not
cold church Tush it is enough to serue God in the fore-noone but to serue him againe in the after-noone is too much though in the law the sacrifices were doubled that day Num. 28. yet now to go twice to the seruice and sermon is too much holinesse But whilest wee will not be too holy wee are grosly foolish and prophane keeping back halfe as Ananias when God requires the whole Yea but the world was neuer so bad as since Obiections remoued there was so much preaching and there are none so bad as they that runne after sermons Indeede these are the voices of them that haue sold themselues to worke wickednesse and it is no marueile to heare them disclaime preaching for they whose eyes are sore crie out against the light yet is there no fault in the light but their eies be bad so is it with these men they are euill themselues but the word is good Esay 49. 8. And therfore they crie out against it because as the light it maketh all things manifest and therfore it is as welcome amongst them as a torch is amongst a companie of the eues which they willingly labor to put out least their dealings should bee espied so true is that which our Sauiour saith Euery one that euill doth hateth the light neither commeth to the light least their deedes should be reprooued Ioh. 3. 20. And this is the cause why the Papists and the Atheists are so much against the word because it maketh their dealings to be seene therefore they put out the light that they may sinne the more greedily in the darke Secondly I answere as the Apostle reasoneth What if sinne shall take an occasion by the law to be more sinfull shall we therfore blame the law God forbid So if iniquitie hath neuer been so rife as now it is in the rifenes of the Gospell shall we lay the fault vpon the Gospell we may not doe it no more than the Apostle might vpon the law for it is most certaine the word is as a light vnto our feete and it sheweth vs what is the will of our Master Now whether thinke you is more likely to stumble he that seeth or hee that is blinde and whether is likelier to doe his masters businesse hee that knowes his will or he that is ignorant of it Thirdly I see not how it may come to passe that men should be the worse for preaching For doth the preacher teach it or doth hee not crie out against sinne against adulterie oathes Sabbath-breaking oppression and such like These cockle and weedes are none of their planting they sow good seede faith in Christ repentance from dead workes c. But will you know how this commeth to passe looke Matth. 13. 28. The enuious man hath done it the Iesuite hath done it the Papist hath done it the Atheist hath done it the Diuell the father of them all hath done it for this is their cockle and darnell that they haue sowen amongst the wheate and these are they that make men two-fold more the children of hell than they were before Lastly as for those that truly imbrace the Gospell howsoeuer they may and doe a thousand times condemne themselues of sinne before the Lord and go mourning and hanging downe their heads that it is so yet they may easily compare with these Blackamoores these Papists and Atheists that haue nothing white besides their teeth And therefore I conclude with Salomon Eccl. 7. 12. Say not that former times are better than these for then thou doest not wisely Inquire for it is certaine that sinne was as rife heretofore as now but not so much seene for then they liued in blindnesse and ignorance whereas now they liue in the sunshine of the Gospell Now let a man come into a house at midnight he seeth nothing out of order but let him come in at midday he shall espie many faults So in the time of Poperie wee liued in darknesse euen as grosse as that of Egypt we could not then as we say see the wood for trees nor know sin for sin all almost was veniall or rather commendable for the Masse an abominable Idoll was counted the highest point of religion but now the Sun is risen we see things to be as they are and therfore howsoeuer they blame preaching yet must wee lay holde vpon it as the light that must guide vs through this world full of daungers But will some say we haue not the word preached where wee are The more is the pitie but what shall we doe in the meane time wee must doe as beggers wee must seeke it the law cannot restraine them but they will begge rather than they will starue Or else as it was said of the people of God in the famine that they sighed and sought their bread and gaue their pleasant things for meate Lament 1. So must you the soule being more worth than the body ye must doe so much for the soule at least as yee would for the bodie Giue then your pleasant things for meate How many Ministers stand idle I say not in the market place but in the Vniuersities that no man hath hired send for them shew your selues christians honour God with your riches Prou. 3. 9. let him haue the first fruites of your increase The Israelites for their Calfe plucked off their earings and frontiles and Michah hired a Leuite for his Teraphim at his owne charge And shall these Idolaters rise in iudgement to condemne you But the cost would be great But if it were a greater matter were it to haue thy fourth against thy neighbor thou wouldest bestow it and wilt thou not bestow so much to doe him good no nor thy selfe neither Out vpon that money and that treasure that shall lie and rust by thee when thou shouldest dispend it to the aduantage of thy soule the rust of it shall beare witnesse against thee in the day of vengeance and then what will it aduantage thee to haue a fat purse and a leane soule Buy therefore now whilest thou maist the truth but sell it not buy the field where the treasure is The good Merchant will doe so be thou therefore the good Merchant thou canst be no loser by it and therefore buy it And this much touching the first publike dutie namely the preaching and hearing of the word § Sect. 7 The second publique exercise of the Sabbath is the right and due administration and receiuing The administration of the Sacraments a dutie of the Sabbath of the Sacraments which being part of the Ministers dutie Matth. 28. 20 is to haue a place in the Sabbath and therefore when Paul preached at Troas they brake bread also Yea and this is so set downe that it is made the end of their comming together namely to breake bread Act. 20. 7. And 1. Cor. 11. 18. Paul reproouing their faults in their publike assemblies hath these words When therfore yee come together into one place this is not to
c. which notablie meeteth with the backwardnes of this generation that hardly can bee drawne to learne that which in truth they cannot be without And so much of the fourth mixt dutie § Sect. 6 The fifth and last of these mixt duties is the shewing of mercie vnto our brethren for as this is a 5. Duties of mercie day wherein God sheweth the greatest mercie vnto vs in that he bestoweth vpon vs his word a rare and singular blessing and therefore a singular blessing because it is so rare For hee hath not dealt so with euery nation Psal 147. 20 As I say he hath shewed vs this mercie so should wee shew mercie one vnto another And here first order must bee taken in publique vpon the Sabbath that collections bee made for the reliefe of the poore Saints 1. Cor. 16. 1. And as in publique reliefe must be made for them so also in priuate it behoueth vs to visit and to goe vnto them as Christ did to the sicke and lame folkes lying at the poole of Bethesda Ioh. 5. that by that meanes wee might the better bee acquainted with their wants as also the more stirred vp to yeeld them some reliefe and of our superfluitie to send vnto them as in Nehemiahs time vpon a Sabbath after they had heard the word they did eate and sent part vnto them for whom none was prouided Nehe. 8. 10. But now vpon the Sabbath what is our manner so soone as we haue dined No regard is had but presently we call for cards or tables or else away we haste to bowles or to dauncing or some such like exercises but vnto the poore whose bowels sound like shaulmes for want of foode and whose faces gather blacknes through famine we haue no bowels of compassion notwithstanding the pitifull child halfe starued and hanging vpon the mothers breast crieth out ready to giue vp the ghost where is bread and where is drinke and that the hearts of the parents fall in sunder like drops of water because they haue not to giue vnto them Be moued with this my brethren you that are fed with the fattest of the stall and more than the flower of wheate spare something of your excesse to relieue their penurie Behold shall the mother eate her fruite and childe of a spanne long shall they perish and die at your doores and in their houses for some had rather starue at home than goe abroad to begge shall they perish I say without compassion Will you spare no dishes from your tables nor morsels from your mouthes to relieue them no not though Christ commaund it and reckoneth what is done vnto them as done vnto himself Matth. 25. Shall he send them vnto you hungrie pitifull naked and miserable and will you doe nothing vnto them for his sake that did so much for yours If he would he could haue made you poore and them rich or prouided riches enough for all or made no more than hee had riches for or he could haue made that the Rauens should feed them as they did Elias or that they should haue needed no foode as Moses in the mount But hee would haue it thus to trie what you would doe for him and therefore to this end he saith Ye shal alwaies haue the poore with you why then giue them of your bread to eate and of your wooll to clothe them At least if you will not do it for the poores sake yet do it for Christs sake Loe he will accept it as done vnto himselfe for Matth. 25. 4. when the righteous shall denie that they had either clothed him or fed him c. what is his answere In as much as you haue done it vnto one of the least of these my brethren ye haue done it vnto me But will some man say I am a poore man and I haue nothing for my selfe and therefore nothing to giue Neither had the Apostle Siluer and gold haue I none saith Peter Act. 3. 6. yet such as he had he gaue so hast thou no siluer nor gold yet thou hast instruction admonition consolation and such like giue these then for they be almes and duties of mercie and are most agreeing to the nature of a Sabbath The other doe good to the bodie but these doe good both to the bodie and soule and this thou oughtest to doe For if thou must helpe vp thy brothers asse that is downe vnder his burthen then how much more thy brother that is downe vnder the burthen of sinne And if thou must pull a beast out of the mire then much more a man out of the mire of sinne 2. Peter 2. 22. And if it be a dutie to make peace betwixt man and man vpon the Sabbath then much more betwixt God and man And therefore helpe thy brother with this almes and relieue his wants but this if thou hast not to giue then thou art poore and needest it thy selfe and therefore must seeke it of others And so much touching these mixt duties vpon the Sabbath CHAP. VI. Of priuate duties namely meditation Sect. 1. And conference Sect. 2. § Sect. 1 THe exercises that are only priuate follow and they are two meditation We must vpon the Sabbath meditate vpon that we heare and conference That we are bound to meditate vpon the Sabbath appeareth by the practise of one of the best Sabbathists that euer was the Prophet Dauid that professed it to be his exercise continually Psal 119 and if continually then on the Sabbath much more As also it appeareth in that God inioyned it to Iosua that hee should meditate in the booke of the law day and night I trust then that there is no man but will say that then he was commaunded to doe it vpon the Sabbath and that we haue neede to doe it it appeareth by the weaknesse of our memories which may well be compared vnto ashes as Iob saith that easily lose any impression that is made in them and if wee neuer rehearse that which we haue heard but suffer all to runne out like leaking tubs as fast as it comes in and that the Preachers words make only a thorowfare in our heads comming in at the one eare and going out at the other when shall we profit by it No no it is the hiding and not the hearing of the word that makes vs wise Otherwise as it was said of the widowes 1. Timoth. 5. that they were alwaies learning but neuer comen vnto the knowledge of the truth so may it be said of many hearers that they are alwaies hearing and neuer profiting because we meditate not on it Well the stomack that receiueth meate and presently putteth it vp againe we say is sicke As it fareth with the bodie so is it with the soule if it draw no nourishment out of the spirituall foode of the word it is a sick soule Yea but will some man say my memorie is An obiection remoued short and I cannot remember what the Preacher said I thinke
another they will not heare Ioh. 10. And therefore if we be Gods sheepe we will heare his voyce but another voyce we will not heare And therfore as Elias said Why halt you betweene two opinions if God be God follow him if Baal of Rome be God follow him but both you cannot follow for a man cannot serue God and Mammon but hee must forsake the one and cleaue vnto the other Wherefore we disclaime their opinions as pestilent that would sow our field with the mislen of Poperie and would mingle the pure wine of the word with the water of their inuentions No let them perswade this to their Catholique King of Spaine as they terme him let him first practise this that will not now endure so much as a book to be brought into his countrie by our Merchants if it stand any thing against their superstition let them I say perswade him that the Christians may haue toleration of their religion and then when they haue perswaded him let them aske vs that question afterwards In the meane time we will beleeue that then the bodie is strongest when the multitude of beleeuers are of one heart and of one minde Act. 4. and not as the Iesuites would perswade vs that diuiding in religion would be an vniting in policie Yet least they should think we are not able now to returne them an answere this I say that I see not but that they may with as good reason sue to haue a toleration to murther commit adulterie and steale as to demaund this for then they should sinne but against man but this is a sinne directly against God and against the good both of bodie and soule this against the first table to suffer any other religion than the true religion the other but against the second and not so grieuous Yea but this would be a quieting of all stirs Nay it would be a beginning of all strife yea it were the way to rend the kingdome in two An example whereof we finde in Salomon who suffered two religions a true which himselfe professed and a false which his concubines held But what followed a rending of his kingdome that as he suffered them to be diuided in opinion so afterwards by Gods iust iudgement his kingdom was diuided and rent in two And surely this is it that the Iesuites be sicke of that either they might bring the Spaniard to be a lawgiuer in England for they hold him the Catholique King that is by their owne interpretation vniuersall or else at the least that they might bring his triplicitie I meane the Pope to share againe with the Kings in England and to ouertop them And this is the reason wherefore they so much labour this matter to bring in a toleration From which we ought to be so farre and so wide as that wee must compell them vnto the truth which is the second thing here to be noted § Sect. 5 For in that hee saith thy sonne thy daughter thy seruant the stranger must keepe the Sabbath hee All must be compelled vnto the true religion doth therein manifestly inioyne thee to see that they keep the Sabbath And although I said euen now that there were some strangers that were not to be compelled vnto the duties of Gods religion yet that was in this respect in that they were without the couenant for then the time was when God would bee worshipped but of whom and where he did appoint then indeede he chose amongst all the hils Sion amongst al the riuers Iordan of all countries Iewry of all cities Ierusalem of all houses the Temple and of all people the Iewes but now euery hill is Sion euery riuer is Iordan euery countrie Iewry euery citie Ierusalem euery faithfull companie yea euery bodie the Temple And his couenant is to all that are a farre off euen as many as God shal call Act. 2. 39. And wee are to inforce all vnto the seruice of the true God and to goe out into the high waies and to compell them to come in which yet chiefly is the dutie of the Prince or Magistrate who is Gods minister to take vengeance vpon them that doe euill Rom. 13. 4. And therefore Nehemiah when hee saw men of Tyrus which brought wares on the Sabbath though first he reprooues the rulers of the Iewes vers 17. for suffering such an abuse for they should haue looked vnto it that no stranger nor other should breake the Sabbath yet when hee had so done he commaundeth the gates to be shut against them vers 19. Thirdly he sets aguard at the gates of his own men to keep them out ver 19. Fourthly when he sees all this will not preuaile but that they stay about the walles all night then hee sets downe an order against them that if they tarried all night about the walles once againe they should be punished for he would lay hands on them vers 21. And this I take it must euery Magistrate do aswell as Nehemiah for he hath the charge of both the Tables committed vnto him of the first aswell as of the second Which thing was figured in that in the Coronation the Testimonie and the Crowne were giuen both together vnto the King 2. King 11. 12. that hee might know the Crowne was giuen him for this end and purpose that hee might maintaine Religion And therefore wee are willed to pray for Kings that wee may liue aquiet life vnder them in all godlinesse as well as honestie 1. Tim. 2. 2. So that Kings must studie to do both these They must not bee like vnto Gallio which had no care of religion Act. 18. 15. Such are no better than beasts and so the Prophet reckons of those foure Monarchies in Dan. 7. that cared not for religion hee compared them vnto foure beasts And Dauid saith that man that is in honour and vnderstandeth not is compared vnto the beasts that perish Psalm 49. vlt. Neither is this alone for Kings but also for our great Lords that are as I may say little Kings these must bee nursing fathers also and that was signified as I take it when the heads and chiefe of the Tribes were placed about the Tabernacle Numb 2. As on the East side were the rulers of Iudah Isacher and Zebulon On the South the rulers of Ruben Simeon and Gad. On the West the rulers of Ephraim Manashe and Beniamin And on the North the rulers of Dan Asher and Nepthali Loe thus did the chiefe of the people surround and hemme in the Tabernacle But this is not it that is so much striuen about the question is how farre Princes may meddle in matters of religion to compell for Papists say that the Pope hath both swords and that Princes must not meddle in matters of religion no not to punish any vntill they be deliuered ouer vnto the secular power So then they make belike Princes nothing but the Popes butchers to cut the poore lambes throte when he will haue it so or rather