Sermons upon Deuteronomy

13 Six days shalt thou labour &c. 14 Thou shalt not do any work therein, thy self, thy Son, thy daughter, thy manservant, thy womanseruaunt, thine Ox, thine Ass, and thy cattle, and thy Stranger which is within thy gates, that thy manservant and thy womanseruaunt may have rest as well as thy self. 15 Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee thence with strong hand and arm stretched out. And therefore the Lord thy God hath commanded thee to keep holy the Sabbath day.

13 Six dayes shalt thou labour &c. 14 Thou shalt not doe anie worke therein, thy selfe, thy Sonne, thy daughter, thy manseruaunt, thy womanseruaunt, thyne Ox, thyne Asse, and thy cattle, and thy Straunger which is within thy gates, that thy manseruaunt and thy womanseruaunt may haue rest as well as thy selfe. 15 Remember that thou wast a seruaunt in the land of Egypt, and that the Lorde thy God brought thee thence with strong hande and arme stretched out. And therefore the Lord thy God hath commaunded thee to keepe holie the Saboth day.

I Declared yesterday how and why the commandment of keeping the Sabbath day was given to the Jews. I told you briefly how it was a figure of §30the spiritual rest which the faithful ought to observe, to serve God in.¹ Howbeit our Lord Jesus Christ hath brought us the performance thereof, so as we must no more stay upon the shadow of the Law,² but content our selves with the crucifying of our old man by the power of the death and passion of our Lord Jesus Christ, that we may be renewed to serve our GOD throughly. But yet in the mean while we have need of some §40policy and order among us. Therefore it is expedient that there be a day of rest for us to meet together, that we be confirmed in the doctrine of God, and profit daily therein, that is to say, all the time of our life, and also be occupied in calling upon his name, and in making confession of our faith: and that therewithal the residue of the day be spent in considering the benefits that we receive from time to time at Gods hand, that he may be the better glorified §50for them.

I Declared yesterday how and why the commaundement of keeping the Saboth day was giuen to the Iewes. I told you briefly how it was a figure of §30the spirituall rest which the faithfull ought to obserue, to serue God in.¹ Howbeit our Lorde Iesus Christ hath brought vs the performance thereof, so as wee must no more stay vppon the shadowe of the Lawe,² but content our selues with the crucifying of our olde man by the power of ye death and passion of our Lorde Iesus Christ, that wee may bee renued to serue our GOD throughly. But yet in the mean while we haue need of some §40policie and order among vs. Therefore it is expedient that there bee a day of rest for vs to meete together, that we be confirmed in the doctrine of God, and profite daily therein, that is to say, all the time of our life, and also bee occupied in calling vppon his name, and in making confession of our faith: and that therewithall the residewe of the day be spent in considering the benefits that wee receiue from time to time at Gods hand, that he may be the better glorifyed §50for them.

1. 1Col. 2.14.17 20.
2. 2Rom. 6.6.

And now we have to mark what is said in Moseses text. Six days shalt thou labour, saith the Lord. This must not be taken as though God commanded us to labour. It is true that we be borne thereto, and we know that God intendeth not that we should be idle, while we live in this world: for he hath given men hands and feet and cunning and wit. Yea and even before there was any sin,¹ it is said that Adam was §60put into the garden to dress it. But the labour that men take now, is a chastisement for sin. For it is said unto them, Thou shalt eat thy bread in the sweat of thy brows: that is a curse which is laid upon all mankind. For we be not worthy to enjoy the state that was given to our first father, which was to live in pleasure without much troubling of himself. Notwithstanding, even before sin came into the world, and before we were condemned of God to this painful and constrained labour, it behoved men to occupy themselves in some exercise. And why? For it is against our nature to be as unprofitable blocks of wood. So then it is very certain that we must apply the whole time of our life to some labour. Nevertheless here is no precise commandment given of labouring six days. For in very deed there were other solemnities besides the Sabbath day, under the Law: There were other feasts which might fall in the middest of the week. But for as much as the number of them was small, (for they were but four days in the year:) here is no mention made of them: he speaketh but only of the Sabbath day. And whereas it is said, thou shalt labour six days: our Lord showeth us that we have no cause to grudge of the giving and bestowing of one day upon him, seeing he leaveth us six for one. As if he should say, is it a great matter to you that I should chose out one day to be reserved wholly to my service, so as ye shall do nothing therein but read and exercise yourselves in my law, or hear the doctrine that shall be preached unto you, and come to the temple to be there confirmed by the sacrifices that shall be offered, and to call upon my name, and to protest that you be of the fellowship of my people? Should this grieve you seeing you have six days free and whole to do your business and affairs in? Seeing then that I deal so courteously with you: as to require but one day of seven:

And now we haue to marke what is sayd in Moseses text. Six dayes shalt thou labor, sayth the Lorde. This must not be taken as though God commaunded vs to labor. It is true that we bee borne thereto, and wee knowe that God intendeth not that wee should be idle, while we liue in this world: for hee hath giuen men handes and feete and cunning and wit. Yea and euen before there was any sin,¹ it is sayd that Adam was §60put into the garden to dresse it. But the labor that men take now, is a chastisement for sin. For it is sayd vnto them, Thou shalt eate thy bread in the sweate of thy browes: that is a curse which is layd vppon all mankinde. For wee be not worthie to inioy the state that was giuen to our first father, which was to liue in pleasure without much troubling of himselfe. Notwithstanding, euen before sin came into the world, and before we were condemned of God to this paynful and constreyned labor, it behoued men to occupy themselues in some exercise. And why? For it is against our nature to be as vnprofitable blockes of wood. So then it is very certeine that we must apply the whole time of our lyfe to some labor. Neuerthelesse here is no precise commaundement giuen of laboring six dayes. For in very deede there were other solemnities besides the Saboth day, vnder the Lawe: There were other feastes which might fall in the middest of the weeke. But for as much as the number of them was small, (for they were but fower dayes in the yeere:) here is no mention made of them: hee speaketh but only of the Saboth day. And wheras it is sayd, thou shalt labor sixe dayes: our Lord sheweth vs that wee haue no cause to grudge of the giuing and bestowing of one day vppon him, seeing he leaueth vs sixe for one. As if he should say, is it a great matter to you that I should chose out one day to be reserued wholy to my seruice, so as ye shall doe nothing therein but reade and exercise yourselues in my lawe, or heare the doctrine that shalbe preached vnto you, and come to the temple to be there confirmed by the sacrifices that shall be offered, and to call vppon my name, and to protest that you bee of the felowship of my people? Shold this grieue you seing you haue sixe dayes free and whole to doe your businesse and affaires in? Seing then that I deale so courteously with you: as to require but one day of seuen:

1. 1Gen. 2.15.

1. 1Psal. 104.22 •3.

But hereof we may gather a good and profitable lesson: which is that when we be slow to obey God, we must consider his benefits. For what should more sharpen our desire to follow Gods commandments, than to consider that he dealeth not roughly, with us, ne overpresseth us §20not? behold God could rein us with a strait bit if it pleased him: he could drive us to so hard things as there should be no means to get out of them: but he hath a consideration to guide us as a father doth his children. Seeing then that he doth so bear with us: ought we not to be the more provoked to do as he appointeth us? yes. So then, as oft as Gods commandments are hard unto us, or at leastwise seem to be so: let us assure our selves that he doth not press us so §30much as he could, nothing near. For if God listed to use his right with extremity: we should be tormented out of all measure. Therefore let us understand that he beareth with us, and that he useth more than fatherly goodness in that behalf. It is true that the law of GOD is unpossible unto us,¹ insomuch that we be not only unable to observe it throughout: but also if a man would of his own natural power discharge himself to Godward, he could not stir §40one finger, nor have one good thought, to know which way to begin. And so far off are we from being able to obey GOD, and to execute the things that are contained in his law: that all our thoughts and affections are enmities against God.² If men could through their own power perform the Law: it should be said to them, Labour thou. But contrariwise it is said, Rest ye, to the end that God may work. The law then may well be unpossible as in respect of §50us, but yet is it possible for GOD to print it in our hearts, and to govern us by his holy spirit, yea even in such wise as it shall be a sweet and light yoke unto us, and there shall be no hardness in it that may weary us. Therefore when men have looked well about them: they shall find that God beareth with them, as a father that pitieth his children. And therefore let us learn to be thankful, and to be the more forward to serve our God, seeing he commandeth §60us no such things as ought to seem over bitter or painful to us, but hath a regard of our ability.

But hereof we may gather a good and profitable lesson: which is that when we be slow to obey God, we must cōsider his benefits. For what should more sharpen our desire to followe Gods commaundementes, than to consider that hee dealeth not roughly, with vs, ne ouerpresseth vs §20not? behold God coulde reine vs with a streite bit if it pleased him: he could driue vs to so hard thinges as there should be no meanes to get out of them: but hee hath a consideration to guide vs as a father doth his children. Seing then yt he doth so beare with vs: ought wee not to be the more prouoked to doe as he appointeth vs? yes. So then, as oft as Gods commaundements are hard vnto vs, or at leastwise seeme to bee so: let vs assure our selues that hee doth not presse vs so §30much as hee could, nothing neere. For if God listed to vse his right with extremitie: we should be tormented out of all measure. Therefore let vs vnderstand that he beareth with vs, and that hee vseth more than fatherly goodnesse in that behalfe. It is true that the lawe of GOD is vnpossible vnto vs,¹ insomuch that wee bee not onely vnable to obserue it throughout: but also if a man would of his owne naturall power discharge himselfe to Godward, he could not stirre §40one finger, nor haue one good thought, to know which way to begin. And so farre off are wee from being able to obey GOD, and to execute the thinges that are conteined in his lawe: that all our thoughtes and affections are enmities against God.² If men could through their owne power performe the Lawe: it should bee sayd to them, Labor thou. But contrariwise it is sayd, Rest yee, to the end that God may worke. The lawe then may well be vnpossible as in respect of §50vs, but yet is it possible for GOD to printe it in our heartes, and to gouerne vs by his holy spirit, yea euen in such wise as it shall bee a sweete and light yoke vnto vs, and there shall bee no hardnesse in it that may weary vs. Therfore when men haue looked well about them: they shall finde that God beareth with them, as a father that pitieth his children. And therefore let vs learne to bee thankfull, and to be the more forewarde to serue our God, seeing hee commaundeth §60vs no such thinges as ought to seeme ouer bitter or paynefull to vs, but hath a regarde of our abilitie.

1. 1Ro. 7.14.15
2. 2Rom. 8.7.

Thus ye see what we have to mark upon this text, where our Lord showeth that he leaveth men their commodity. True it is (as was touched yesterday) that we ought to be so spiritual, as to assemble every day to call upon the name of God, and that we ought to mount up to the heavenly life, leaving all our worldly businesses. But what? God seeth that we be compassed about with our flesh, that we creep upon the earth, and that our infirmities carry us away in such sort, as we cannot lead the life of Angels. God therefore beholding such rawness & weakness in us, and ruing our unabilitie to discharge our selves fully of our duty: releaseth us, and uttereth not his uttermost rigour, but saith he is contented if we allow him one day: or rather if that day serve us for all the rest of the week, God is contented with it. And why? For (as I said) he goeth not to extremity: because he knoweth that we be too feeble. Seeing then that he beareth so with us, and leaveth our commodities to us: we be so much the more lewd, unhonest and unexcusable, if we be not inflamed to give our selves over unto him.

Thus yee see what wee haue to marke vpon this text, where our Lord sheweth that he leaueth men their commoditie. True it is (as was touched yesterday) that wee ought to bee so spirituall, as to assemble euery day to call vpō the name of God, and that we ought to mount vp to the heauenly lyfe, leauing all our worldly businesses. But what? God seeth that wee be compassed about with our flesh, that we creep vppon the earth, and that our infirmities cary vs away in such sorte, as we cannot leade the life of Angels. God therefore beholding such rawnes & weakenes in vs, and rewing our vnabilitie to discharge our selues fully of our dutie: releaseth vs, and vttereth not his vttermost rigor, but sayth hee is contented if wee alowe him one day: or rather if that day serue vs for all the rest of the weeke, God is contented with it. And why? For (as I sayd) hee goeth not to extremitie: because hee knoweth that wee bee too feeble. Seeing then that hee beareth so with vs, and leaueth our commodities to vs: we be so much the more lewde, vnhonest and vnexcusable, if wee bee not inflamed to giue our selues ouer vnto him.

Now it is said therewithal, that neither manservant, nor womanseruant, nor Ox, nor Ass, nor any other Cattle must labour on the Sabbath day, no nor any stranger within thy gates. As concerning cattle, it might be thought strange that God should comprehend them under the keeping of the Sabbath or day of rest, seeing it is a high and heavenly mystery, as was declared yesterday. Doeth such gear belong to Oxen and Asses? GOD saith,¹ I have given you the Sabbath day, to be as a sign that I make you holy, and that I am your GOD which reigneth among you. This is not common to all mortal men. For God granteth not such grace and privilege to the paynims and infidels, as to make them holy: He speaketh but only to the people whom he adopted and chose to be his heritage. But now seeing that the Sabbath day is a sign of Gods separating of his faithful Church from all the rest of the world: wherefore is it extended unto Oxen and Asses? Let us mark that it is not done for the brute beasts sakes: but to the intent that men should have a monument before their eyes, to be the more touched therewith. This Sacrament then concerneth not the beasts, which have no understanding nor reason: but it concerneth men, who ought to make their profit of it. We see that the Sacrifices were made of the brute beasts: we see there was great preparation in that behalf: there were vessels of gold and silver & such other like things: and whereas all these things were hallowed, is it meant that God did put his spirit into the corruptible metals, and into the other things that have no feeling? No: but all this is referred to the men, for whose use and commodity they are made. God doth not only serve his own turn with them in this present and brittle life:² but also give them to us as tokens of his favour, to be as means and helps to draw us up to heaven. Now then, whereas God would have the Oxen and Asses to rest the seventh day: it is not meant thereby that he maketh them partakers of the spiritual ⟨p. 208⟩rest that we spake of before: but it was done to the end that the Jews beholding their Stables and stalls shut up, should consider thus with themselves: Lo: God setteth us down this sign and visible Sacrament before our eyes, and extendeth it even to the brute beasts:

Now it is sayd therewithall, that neither manseruant, nor womanseruant, nor Ox, nor Asse, nor any other Cattell must labour on the Saboth day, no nor any straunger within thy gates. As concerning cattel, it might bee thought straunge that God shoulde comprehende them vnder the keeping of the Saboth or day of rest, seeing it is a high and heauenly mysterie, as was declared yesterday. Doeth such geere belong to Oxen and Asses? GOD sayth,¹ I haue giuen you the Saboth day, to bee as a signe that I make you holy, and that I am your GOD which reigneth among you. This is not common to all mortall men. For God graunteth not such grace and priuiledge to the paynims and infidels, as to make them holy: Hee speaketh but onely to the people whome hee adopted and chose to bee his heritage. But nowe seeing that the Saboth day is a signe of Gods separating of his faithfull Church from all the rest of the worlde: wherefore is it extended vnto Oxen and Asses? Let vs marke that it is not done for the brute beastes sakes: but to the intent that men shoulde haue a monument before their eyes, to bee the more touched therewith. This Sacrament then concerneth not the beastes, which haue no vnderstanding nor reason: but it concerneth men, who ought to make their profit of it. Wee see that the Sacrifices were made of the brute beastes: wee see there was greate preparation in that behalfe: there were vessels of gold and siluer & such other lyke thinges: and whereas all these things were hallowed, is it meant that God did put his spirit into the corruptible mettals, and into the other thinges that haue no feeling? No: but all this is referred to the men, for whose vse and commoditie they are made. God doth not onely serue his owne turne with them in this present and brittle lyfe:² but also giue them to vs as tokens of his fauour, to bee as meanes and helpes to drawe vs vp to heauen. Now then, whereas God would haue the Oxen and Asses to rest the seuenth day: it is not meant thereby that hee maketh them partakers of the spirituall ⟨p. 208⟩rest that wee spake of before: but it was done to ye end that ye Iewes beholding their Stables and stalles shut vp, shoulde consider thus with themselues: Lo: God setteth vs downe this signe and visible Sacrament before our eyes, and extendeth it euen to the bruite beastes:

1. 1Exod. 31.13.17. Eze. 20.12.
2. 2Gen. 1.28. Psal. 8.7.

and that is to the end that we on our part should be held the better to his service, and consider that it were a breaking of the whole law, if we should not think upon the thing that is chiefest §10in all our whole life: namely if we should not learn to forsake our selves, and no more follow our own likings, reason, and wisdom, but suffer our God to rule us, and become as dead creatures, that he may live in us,¹ and not follow our own swing any more, which is utterly corrupted. After this manner should the Jews have looked upon the visible sign that extended even to the beasts, to the end it might have restrained them so much the more, and they by that §20mean have bin put in mind to have kept the Sabbath day with all reverence.

and that is to the end that wee on our part shoulde be held the better to his seruice, and consider that it were a breaking of the whole lawe, if wee should not thinke vpon the thing that is chiefest §10in all our whole lyfe: namely if wee shoulde not learne to forsake our selues, and no more followe our owne lykings, reason, and wisedome, but suffer our God to rule vs, and become as dead creatures, that hee may liue in vs,¹ and not followe our own swindge any more, which is vtterly corrupted. After this maner should the Iewes haue looked vpon the visible signe that extended euen to the beastes, to the end it might haue restreined them so much the more, and they by that §20meane haue bin put in minde to haue kept the Saboth day with all reuerence.

1. 1Gal. 2.20.

Also we see how God at all times handleth men according to their hardness, and how he hath provided convenient remedies for them, because they be not overhasty to come unto him, until they be drawn thither after that fashion. And this serveth not only for the Jews, but also for us. Then let us consider the goodness of our God, sith we see he is not §30unmindful of us, nor overslippeth any thing at all that may remedy our vices. And therewithal let us also consider the untowardness that is in our selves, to the end that we flatter not our selves ne give head to our affections, seeing it is so that we have need to be constrained, and that God should give us strokes with the spur, as it were to resty horses. Seeing then that God quickeneth us up after that fashion, let us assure our selves he doth it no• causeless,§40 but because we be froward and stubborn. And therefore let us mislike of all our affections, and learn to imprison our selves, so as nothing may withhold us from following the trace that God commandeth us. And although our nature strive against it, yet let us so bridle the same, as we may go through without ceasing, even till we be fully obedient to our God.

Also wee see how God at all times handleth men according to their hardnesse, and how he hath prouided conuenient remedies for them, because they bee not ouerhastie to come vnto him, vntill they bee drawen thither after that fashion. And this serueth not onely for the Iewes, but also for vs. Then let vs consider the goodnesse of our God, sith wee see hee is not §30vnmindefull of vs, nor ouerslippeth any thing at all that may remedy our vices. And therewithall let vs also consider the vntowardnesse that is in our selues, to the ende that wee flatter not our selues ne giue head to our affections, seeing it is so that wee haue neede to bee constreined, and that God should giue vs strokes with the spurre, as it were to restie horses. Seeing then that God quickeneth vs vp after that fashion, let vs assure our selues hee doth it no• causelesse,§40 but because wee be froward and stubborne. And therfore let vs mislike of all our affections, and learne to imprison our selues, so as nothing may withhold vs from following the trace that God commandeth vs. And although our nature striue against it, yet let vs so bridle the same, as wee may goe through without ceasing, euen til wee be fully obedient to our God.

Thus ye see what we have to remember upon this place, besides that which shall be spoken §50anon concerning menservants and womenseruaunts, whereby God putteth the Jews in mind, that they had bin servants in the land of Egypt, and therefore that they ought to deal gently with such as were under their power. Thy manservant (saith he) and thy womanseruant shall rest themselves. And why? for thou thy self hast bin in bondage. [The time hath bin that] thou wouldest fain have had some rest and refreshing given thee. Therefore now thou must use the like §60gentleness towards such as are under thy hand. Here it should seem that God ordained not the Sabbath day for a spiritual order only, as is said afore: but also for charities sake. For he saith, if thou thy self wert in bondage, wouldest thou not that other men should give thee some release? couldest thou find in thy heart to be always toiling? No surely. Therefore must thou also bear with others. Now this is not done for the service of God, but rather for common charities sake which ought to be between neighbour and neighbour, how far soever they be underlings to us in degree. Howbeit inasmuch as this commandment is contained in the first table of the Law: surely the thing that is touched here, is but an accessory, I say the first table. For not without cause hath God divided his law in such sort, as that he wrote it in two stones. Could he not have written it all in one stone if he had listed? Yes. Why then was it made in two parts? It was not without cause. For there are two principal points in Gods Law. The one concerneth our duty towards him, & the other concerneth our duty towards our neighbours in being conversant with them. For the end whereunto our whole life ought to be referred, is first of all, that upon knowledge that we have a God to whom we belong, we should walk in his obedience, and that forasmuch as we hold our life of him, we should do him homage for it: and that forasmuch as he hath created us to a better hope, and adopted us for his children, we should glorify him for such goodness:

Thus ye see what we haue to remember vppon this place, besides that which shall be spoken §50anon concerning menseruaunts and womenseruaunts, wherby God putteth the Iewes in mind, that they had bin seruantes in the land of Egipt, and therefore that they ought to deale gently with such as were vnder their power. Thy manseruant (sayth hee) and thy womanseruant shall rest themselues. And why? for thou thy selfe hast bin in bondage. [The time hath bin that] thou wouldest faine haue had some rest and refreshing giuen thee. Therefore now thou must vse the lyke §60gentlenesse towards such as are vnder thy hand. Heere it shoulde seeme that God ordeined not the Saboth day for a spirituall order onely, as is sayd afore: but also for charities sake. For hee sayth, if thou thy selfe weart in bondage, wouldest thou not that other men should giue thee some release? couldest thou finde in thy heart to be alwayes toyling? No surely. Therefore must thou also beare with others. Now this is not done for the seruice of God, but rather for common charities sake which ought to be betweene neighbor and neighbor, how farre soeuer they bee vnderlings to vs in degree. Howbeit inasmuch as this commaundement is contayned in the first table of the Lawe: surely the thing that is touched here, is but an accessorie, I say the first table. For not without cause hath God deuided his lawe in such sorte, as that he wrote it in two stones. Coulde he not haue written it all in one stone if hee had listed? Yes. Why then was it made in two partes? It was not without cause. For there are two principall poyntes in Gods Lawe. The one concerneth our duetie towards him, & the other concerneth our duetie towardes our neighbours in being conuersant with them. For the end wherunto our whole life ought to bee referred, is first of all, that vppon knowledge that wee haue a God to whome wee belong, wee should walke in his obedience, and that forasmuch as wee holde our lyfe of him, wee should doe him homage for it: and that forasmuch as he hath created vs to a better hope, and adopted vs for his children, wee should glorify him for such goodnesse:

and that forasmuch as he hath redeemed us with the blood of his Son, we should be wholly his, endeavouring to withdraw our selves from the defilements of this world, that we may be true sacrifices unto him, calling upon him alone, fleeing to him alone for succour, & yielding him thanks for all his benefits. Ye see then that the first point of our life, is the honour that we ought to yield to our God.

and that forasmuch as hee hath redeemed vs with the bloud of his sonne, wee should bee wholy his, indeuoring to withdrawe our selues from the defilementes of this world, yt we may be true sacrifices vnto him, calling vpon him alone, fleeing to him alone for succor, & yelding him thanks for all his benefits. Ye see then yt the first poynt of our life, is the honour that we ought to yeeld to our God.

Another point is this: that forasmuch as it is his will to try our obedientnesse by living uprightly among men: none of us must be given to his own peculiar profit, but every of us must endeavour to serve other, and maintain mutual honesty among our selves, so as we not only abstain from deceit, violence, and cruelty▪ but also lead a sober and modest life, without looseness, lewdness, or beastliness. That is the second point of our life.

Another poynt is this: that forasmuch as it is his will to trye our obedientnesse by liuing vprightly among men: none of vs must bee giuen to his owne peculiar profit, but euery of vs must indeuour to serue other, and mainteine mutuall honestie among our selues, so as wee not onely absteine from deceite, violence, and crueltie▪ but also leade a sober and modest life, without loosenesse, lewdenesse, or beastlynesse. That is the second poynt of our lyfe.

Now sith it is so that the commandment of the Sabbath day is contained in the first table: it followeth that it belongeth to the spiritual service of God, and that it concerneth not the charity which ought to be betwixt neighbour and neighbour. And why then is it treated of in that place? It is all one as if our Lord should say, This Sabbath day shall serve you for an overplus, that your manservants and womenseruauntes may have some ease as well as your selves. Not that that was the drift of Gods purpose: his chief intent was not that there should be a day in the week wherein men should cease from labour that they might take breath & not be continually overhauled, so as they should be tired: that was not the cause which moved God to appoint the Sabbath day: But his ordaining of it was to do the faithful to understand that they ought to live after such a holy manner, as to rest from all their own lusts and desires, that God might work wholly in them. ⟨p. 209⟩Also here is a very excellent benefit, as men term it. Behold (sayeth our Lord) in as much as ye have this warrant among you, that I do sanctify you: see that you also endeavour to give your selves unto me. For lo, this thing shall do you service, and it is to your profit: that is to wit, your household shall not be always overhauled: for your menservants and your womenseruantes and your cattle must have some rest. Therefore ye shall have this as an overplus. Now we see §10why here is express mention made, that the Jews had bin bondservants in Egypt, and therefore that they ought to have regard of such as were held as prisoners under their hand. For whereas Moses speaketh of menservants & womenseruants: he meaneth not the manner of service that is common among us now adays: for in those days servants were slaves, and they were held down like Oxen & Asses: they were handled so roughly and unkindly, as was pity to see. God therefore §20telleth the Jewish people, that in keeping the Sabbath day, they should even benefit & prosper their own household. So little cause have you (sayeth he) to repine at the time that I have reserved to my self, in taking one of seven: that if ye were not overcruell and tyrannous to such as are at your devotion, [ye would see that] the same day is to your benefit. If ye had no further regard than to civill order, that is to wit that in that day your servants shall have some refreshing:

Now sith it is so that the commandement of the Saboth day is conteined in the first table: it followeth that it belongeth to the spirituall seruice of God, and that it concerneth not the charitie which ought to bee betwixt neighbor and neighbor. And why then is it treated of in that place? It is all one as if our Lord should say, This Saboth day shall serue you for an ouerplus, that your manseruantes and womenseruauntes may haue some ease as well as your selues. Not that that was the drift of Gods purpose: his chiefe intent was not yt there should be a day in ye week wherein mē should cease frō labor yt they might take breath & not be continually ouerhaled, so as they shoulde be tyred: yt was not the cause which moued God to appoint the Saboth day: But his ordeining of it was to do ye faithfull to vnderstand yt they ought to liue after such a holy maner, as to rest from all their owne lustes and desires, that God might worke wholy in them. ⟨p. 209⟩Also here is a verie excellent benefite, as men terme it. Behold (saieth our Lord) in as much as ye haue this warrant among you, that I do sanctifie you: see that you also indeuour to giue your selues vnto mee. For loe, this thing shal doe you seruice, and it is to your profite: that is to wit, your housholde shall not bee alwaies ouerhaled: for your menseruants and your womenseruantes and your cattell must haue some rest. Therefore ye shall haue this as an ouerplus. Nowe wee see §10why here is expresse mention made, yt the Iewes had bin bondseruantes in Egypt, and therefore yt they ought to haue regard of such as were held as prisoners vnder their hand. For whereas Moses speaketh of menseruants & womenseruants: he meaneth not ye maner of seruice that is common among vs nowe adayes: for in those dayes seruantes were slaues, and they were held downe like Oxen & Asses: they were handled so roughly and vnkindly, as was pitie to see. God therfore §20telleth ye Iewish people, yt in keeping the Saboth day, they should euen benefite & prosper their owne houshold. So little cause haue you (saieth he) to repine at the time that I haue reserued to my selfe, in taking one of seuen: yt if ye were not ouercruell and tyrannous to such as are at your deuotion, [ye would see that] the same day is to your benefite. If ye had no further regard than to ciuill order, that is to wit that in that day your seruauntes shall haue some refreshing:

it ought §30to persuade you thereunto. But ye must understand that I have not ordained it only for your households sake: but to the intent ye should bethink ye of the thing that I have told you: namely that in as much as ye be shoaled out from the Infidels, you must be to me a kingly priesthood, so as you must seek nothing but to serve me in all soundness and pureness of conscience.¹ Have ye once that regard, ye shall perceive that the same day will yield ye moreover some earthly §40commodity, but yet is not that the thing which you must seek thereby. To be short, ou• Lord showeth us here the same thing which is avowed by Jesus Christ: which is, that if we seek the kingdom of heaven,² all other things shall be cast upon us. For we bear our selves on hand, that if we seek the heavenly life, we shall starve for hunger, & it will be a mean to turn us out of all our commodities. To be short, the devil comes, & always tempts us to mislike of Gods service,§50 under this pretence & guile, that if we give our selves to the serving of God, we must starve for hunger, so as we shall be in rueful case, & all the world will forsake us. But surely we cannot serve God, unless we be bereft of our own affections, & shake off the worldly cares that press us too sore. Nevertheless we must repose our selves upon the blessing that is promised us: which is, that if we seek the kingdom of God, we shall be blessed even in these transitory things, so as our §60Lord will pity us▪ & give us all things which he knoweth to be requisite for this present life: only let us but wait upon him for the things which we cannot attain to by our own power & policy. That is the thing which is showed us in this place.

it ought §30to perswade you thereunto. But ye must vnderstand that I haue not ordained it alonly for your housholdes sake: but to the intent ye should bethinke ye of the thing yt I haue told you: namely that in as much as ye be sholed out from the Infidels, you must be to mee a kingly priesthood, so as you must seeke nothing but to serue me in all soundnesse and purenesse of conscience.¹ Haue yee once that regard, ye shall perceiue that the same day will yeelde ye moreouer some earthly §40commoditie, but yet is not that the thing which you must seeke thereby. To bee short, ou• Lorde sheweth vs here ye same thing which is auowed by Iesus Christ: which is, that if wee seeke the kingdome of heauen,² all other thinges shall bee cast vppon vs. For we beare our selues on hand, that if we seeke the heauenly life, we shall starue for hunger, & it wil be a meane to turne vs out of all our cōmodities. To be short, the deuil comes, & alwaies temptes vs to mislike of Gods seruice,§50 vnder this pretence & guile, that if wee giue our selues to the seruing of God, wee must starue for hunger, so as we shall bee in rufull case, & all the world will forsake vs. But surely we cannot serue God, vnlesse we be bereft of our own affections, & shake off the worldly cares that presse vs too sore. Neuerthelesse wee must repose our selues vppon the blessing that is promised vs: which is, that if we seeke the kingdome of God, we shalbe blessed euen in these transitorie things, so as our §60Lord will pitie vs▪ & giue vs all thinges which he knoweth to be requisite for this present life: only let vs but waite vppon him for the things which we cānot attaine to by our own power & policie. That is ye thing which is shewed vs in this place.

1. 1Exo. 19.5.6
2. 2•att. 6.33.

Now this saying ought to serve us continually for a spur, to make us go forward with the things that God commandeth us. For the chief thing that stayeth us from ruling and directing our life in the obedience of God, is that being too much wedded to our selves, we think that this thing or that thing will be more for our profit, and whatsoever come of it, we will needs lay for our own commodity, & for the things that pertain to the world. We see here that men cannot find in their hearts to follow God: but rather shrink away from him & draw clean back from his law, because that to their seeming, if they should serve God they should never thrive. But that is such a shameful thanklessness, as enhanceth their rebelliousness a hundredfold more. What is to be done then? Let us mark well that we can never serve God with a free & cheerful heart, except we be fully resolved that he will provide for us all our life long, & not forget us as is said in the person of Joshua.¹ For in the Epistle to the Hebrews, the Apostle applieth this doctrine to all the faithful, even of purpose to withdraw them from over great carefulness: he sayeth, Thy God will not forsake thee, neither will he forget thee. Now if we could once be throughly persuaded that God watcheth over us, and that he will provide for all our necessities: it is certain that we should not be so overplunged in our earthly affections, we should not be turned away from the serving of him, neither should we be letted to mind the spiritual life: but we should pass through the world & use the creatures as though we used them not, because we would consider that we had yet further to go. Thus ye see the effect that we have to gather of this lesson, is that where our Lord showeth us that his commanding of the Sabbath day to be kept, hath a spiritual meaning: yet notwithstanding men shall not fail to find the same profitable to them, and that God will bless them for it, if they look rightforth to him, and be not too eager in seeking their earthly commodities.

Now this saying ought to serue vs continually for a spurre, to make vs goe foreward with the things that God commandeth vs. For the chiefe thing that staieth vs from ruling and directing our life in the obedience of God, is that being too much wedded to our selues, we thinke yt this thing or that thing will be more for our profite, and whatsoeuer come of it, we will needs lay for our own commoditie, & for the things that pertaine to the world. Wee see here yt men cannot finde in their heartes to follow God: but rather shrink away frō him & drawe cleane backe from his law, bicause yt to their seeming, if they should serue God they should neuer thriue. But that is such a shamefull thanklesnesse, as inhaunceth their rebelliousnes a hundredfold more. What is to be done then? Let vs marke well yt we can neuer serue God wt a free & cheerful heart, except we be fully resolued yt he wil prouide for vs al our life long, & not forget vs as is said in the person of Iosua.¹ For in the Epistle to the Hebrewes, the Apostle applieth this doctrine to all the faithful, euen of purpose to withdraw them frō ouer great carefulnes: he saieth, Thy God will not forsake thee, neither will he forget thee. Now if we could once be throughly perswaded that God watcheth ouer vs, and that he will prouide for al our necessities: it is certaine that we should not bee so ouerplunged in our earthly affections, wee should not bee turned away frō the seruing of him, neither shold we be letted to minde the spirituall life: but wee should passe through the world & vse the creatures as though wee vsed them not, bicause wee would consider that wee had yet further to goe. Thus ye see the effect that we haue to gather of this lesson, is that where our Lorde sheweth vs yt his commanding of the Saboth day to bee kept, hath a spirituall meaning: yet notwithstanding men shal not faile to finde the same profitable to them, and that God will blesse them for it, if they looke rightforth to him, and be not too eagre in seeking their earthly commodities.

1. 1Joshua 1.5.6. He. 4.8.11.Iosua 1.5.6. He. 4.8.11.

And by the way we be warned, that if any have authority over others, they must not despise their neighbours though they be their inferiors. And this reacheth very far. For we must not interpret it only of menservants and womenseruants: but also of the poor, of such as are not of authority or estimation, of all underlings & subjects, & of all such as (to our seeming) are not worthy to be compared or matched with us in respect of the world. For we see what the pride of men is. Although there be no cause why we should advance our selves: yet doth every of us covet some preeminence. Now then, if we be so high minded, that every of us could find in his heart to overpeer his neighbour, yea even though there be no reason why: what will we do if we be advanced in deed? Look upon such as sit in seat of Justice: they bear themselves in hand that the whole world (as ye would say) was made for none but them, except God bridle them by his holy spirit, & show them that they ought to walk in all manner of mildness, & not oppress those that are under their charge, but rather behave themselves as fathers, & account of their subjects as of their children, yea & that because God honoureth them, ⟨p. 210⟩therefore they ought to live in the greater humility. As for those that preach Gods word, and have the charge to direct others: if they think they ought to be exempted from the common sort, & despise other men: woe worth them. For it were better for them to break their necks in going up into the Pulpit, than not to strain them selves to be the first that should lead a godly conversation, & live quietly with their neighbours, & show themselves to be sheep of the flock of our §10Lord Jesus Christ. But yet for all this, it is true that rich men may well be served by the poor. If a man have menservants & womenseruantes for wages, he will not set his servant above himself at the table, neither will he lay him in his own bed: but yet, (notwithstanding all superiority,) we must come to this point,¹ that we be knit together as one flesh, & that all of us are created after the image of God. If we considered that as many as come of Adams race are our own flesh & bone:§20 ought it not to move us unto kindness, though we were as wild beasts one to another? When the Prophet Isaiah meant to reprove men for their unnaturalness:² he said, thou shalt not despise thine own flesh.

And by the way wee bee warned, that if any haue authoritie ouer others, they must not despise their neighbors though they be their inferiours. And this reacheth very farre. For wee must not interprete it onely of menseruants and womenseruants: but also of the poore, of such as are not of authoritie or estimation, of all vnderlings & subiects, & of all such as (to our seeming) are not worthy to be compared or matched with vs in respect of the worlde. For wee see what the pride of men is. Although there be no cause why we should aduaunce our selues: yet doth euerie of vs couet some preheminence. Now then, if we be so high minded, that euerie of vs could finde in his heart to ouerpeere his neighbour, yea euē though there be no reason why: what will we do if we be aduanced in deede? Looke vpon such as sit in seat of Iustice: they beare thēselues in hand yt the whole world (as ye wold say) was made for none but thē, except God bridle thē by his holy spirit, & shewe them yt they ought to walke in all maner of mildnes, & not oppresse those that are vnder their charge, but rather behaue thēselues as fathers, & account of their subiects as of their children, yea & that bicause God honoreth thē, ⟨p. 210⟩therefore they ought to liue in the greater humilitie. As for those that preache Gods worde, and haue ye charge to direct others: if they think they ought to bee exempted from the common sort, & despise other men: woe worth them. For it were better for them to breake their neckes in going vp into the Pulpit, than not to straine thē selues to be the first yt should leade a godly conuersation, & liue quietly with their neighbors, & shew thēselues to be sheepe of the flocke of our §10Lord Iesus Christ. But yet for all this, it is true yt rich men may well be serued by the poore. If a man haue menseruantes & womenseruantes for wages, he will not set his seruant aboue himselfe at the table, neither will he lay him in his owne bed: but yet, (notwithstanding all superioritie,) we must come to this point,¹ yt we be knit togither as one flesh, & that all of vs are created after the image of God. If we considered that as many as come of Adams race are our owne flesh & bone:§20 ought it not to moue vs vnto kindnes, though we were as wild beastes one to another? When the Prophet Esay ment to reproue men for their vnnaturalnesse:² he said, thou shalt not despise thine owne flesh.

1. 1Gen. 9.6.
2. 2Esa. 58.7.