Sermons on the Ten Commandments, Sermon 6

Sermons on the Ten Commandments · Sermon 6

The. 6. Sermon.

Deut. Chap. 5.

13 Sixe dayes thou ſhalt labour, and ſhalt doe all thy woorke:

14 But the ſeuenth day is the Sabbaoth of the Lord thy God, thou ſhalt not doe any woorke therein, thou, nor thy ſonne, not thy daughter, nor thy man ſeruant, nor thy maide, nor thine oxe, nor thine aſſe, neither any of thy cattell, nor the ſtraunger that is within thy gates, that thy man ſeruant and thy maide may reſt as well as thou.

15 Remember that thou waſt a ſeruant in the land of Aegypt, and that the Lorde thy God brought thee out thence with a mightie hand, and a ſtretched out arme: therefore the Lorde thy God commaunded thee to obſerue the Sabbaoth day.

WE handled yeſterday, in what ſorte, and to what end the commaundement of obſeruing the Sabboth day was giuen to the Iewes. It was ſaid in generall, that this was a figure of the ſpirituall reſt, which the faithfull ought to keepe, the better to ſerue and woorſhippe God. And ſeeing our Lord hath brought vsus the full accompliſhment of this, it hath bene ſaid, that we muſt no longer reſt and ſtay our ſelues on this ſhadowe of the Lawe, but be content that our old man be crucified by the vertue of the death and paſſion of our Lord Ieſus Chriſt, to the end wee may bee renewed in our mindes wholie to ſerue our God. Withall wee noted, that wee ſtand in neede of ſome order and policie amongeſt vsus, and therefore it behoued that ſome certeine day ſhould bee appointed to aſſemble vsus together, to bee confirmed in the doctrine of God, and to make our profite therein euerie day, euen all the time of our life, that wee bee alſo exerciſed to call vppon his name, to make confeſſion of our faith, and that the reſt of this day bee ſpent in conſidering the benefites wee receiue at all times at the hand of God, to the end he bee the more glorified in them. And now hauehave we to note this whiche followeth in the text of p. 39Moſes. Sixe dayes thou ſhalt labour, (ſaith the Lord.) This ought not to bee vnderſtood, as if God commaunded vsus hereby, preciſelie to labour. Howbeit, it is true, that we are borne to this, and wee knowe that God meaneth not wee ſhould bee idle as long as wee liue in this world. For he hath giuen men hands and feete, force and ſtrength, to this purpoſe. Yea, before ſinne entered, it is ſaide that Adam was placed in the garden of Eden, to dreſſe it, and keepe it. Albeit the labour and trauell which men are now enioyned, is a chaſtiſement for ſinne. For it is thus denounced them, In the ſweate of thy face, thou ſhalt eate thy breade. This is a curſe and malediction laide on mankind. For we are not worthie to enioy the condition whiche was giuen to our father Adam, that he might liue at pleaſure without troubling or tormenting him ſelfe. But yet, before that ſinne entred into the world, and that wee were in this ſort condemned of God to this painfull & wearieſome trauell, it was requiſite, that men ſhould exerciſe themſelues with ſome labour. And why? Becauſe this is contrarie to our nature, that we ſhoulde be as logges and blockes vnprofitable. So then it is verie certeine, that wee ought to applie our ſelues to ſome labour all the time of our life. But yet here in this place it is not ſimplie commaunded, that we trauell ſixe dayes. For indeede there were other ſolemnities vnderunder the Lawe, beſides the reſt of the Sabboth. There were feaſtes, which might happen in the middeſt of the weeke: but becauſe the number of them was ſmall, beeing onelyonly foure dayes in the yeare, there is no mention made of them, but onelyonly of the Sabbaoth. Therefore, when it is ſaid: Thou ſhalt labour ſixe dayes, our Lord woulde hereby ſignifie vntounto vsus, that we ought not to complaine of yelding vntounto him one certeine day, when he leaueth vntounto vsus ſixe for one. As if he did ſay. Shall the coſt and charge be great vntounto you to chooſe one day which may be wholy geuen to my ſeruice, that you doe no other thing in it, but reade and exerciſe your ſelues in my lawe, or heare my doctrine whiche ſhalbe preached vntounto you, a day to come to the Temple, to the end you may be there confirmed by the ſacrifices which are there made, a day to call vppon my name, to declare and proteſt, that you are of the number and companie of my people? Ought this to bee grieuous and burthenſome vntounto you, ſeing you hauehave ſixe dayes free, to traffike, and to doe your buſineſſe in? When I vſe ſuch gentleneſſe towardes you, that I demand but one day of ſeuen, is not this an ouer great vnthankfulneſſe on your part, if you complaine of this time, as beeing euill employed, and if you bee ſuch couetous & niggardlie wretches, as not to ſpare mee one ſeuenth part of the time? I hauehave giuen you your whole life. Whenſoeuer the Sunne ſhineth vponupon you, you ought to acknowledge my goodneſſe, and how that I am a liberall Father towards you. For this Sunne, which I make to ſhine, is to giuegive you a meane to goe and walke by, to the end that euerie one may doe his buſineſſe. And yet for all this, why is it, that I ſhall not hauehave one day among ſeuen, in which euerie one ſhould withdrawe him ſelfe from his labour and trauell, that you bee not wrapped in the cares of the world, and ſo hauehave no leaſure to thinke vppon mee? Now then we ſee, that thus ſentence of trauelling ſire dayes is not placed as a commaundement, but is rather a permiſſion, which God giueth, and that to reproch the vnthankfulneſſe of men, if they obſerue not the Sabbaoth day, and ſanctifie it in ſuch ſorte, as we hauehave ſpoken thereof. And here hence we hauehave to gather a good and profitable admonition: namelie, that when wee are ſlowe to obey God, wee ought to conſider of the benefites he beſtoweth vppon vsus. For this ought to make vsus reſt with a more feruent zeale in the practiſing of thoſe things, which God commaundeth vsus, when we ſhall well conſider that he handleth vsus not rigorouſlie, neither preſſeth vsus ouermuch. Loe our God might vſe a ſtreighter bridle if it pleaſed him, he might force vsus to things ſo hard, that there were no meane nor way to ſet vsus forward therein: but he conſidereth of vsus, and conducteth vsus as a father would do his children. Sithence then it is ſo, that he in ſuch ſorte beareth with vsus, ought not we to bee ſtirred vp ſo much the more to doe this which he commaundeth vsus? So then, as often as the commaundementes of God are hard, or ſeme ſo vntounto vsus, let vsus know that he preſſeth vsus not by many degrees, ſo much as he might. For we ſhould bee tormented out of meaſure, if the Lord would vſe the rigour of extremitie. Knowe we therfore, that he beareth with vsus, and that he vſeth here towardes vsus a more than fatherlie goodneſſe. True it is, that the lawe of God is in it ſelfe vnpoſſible vntounto vsus, not onelyonly to obſerue it in moſt perfect manner: but when a man by his naturall vertue and ſtrength will endeuour to acquite him ſelfe towardes God, he ſhall not bee able to moue one finger, nor to heue one good thought to knowe how he ought to beginne: yea, ſo farre are wee from beeing meete and able to obey God, and to put in practiſe, that which is conteined in his lawe, that p. 40all our thoughtes and affections are ſo manie enimities againſt GOD.Rom. 8. 7.Rom 8:7 If men, by their owne power, could accompliſh the lawe, it ſhould hauehave bene ſaide vntounto them, Trauell yee. But contrarie wiſe it, is ſaid vntounto them, Reſt yee, to the end that GOD may worke. So then the lawe may well bee impoſſible touching vsus, but yet it is poſſible for GOD to imprint it in our heartes, and to gouerne vsus by his holy ſpirite, in ſuch wiſe, that this yoke ſhall bee eaſie and ſweete vntounto vsus, and that it ſhall hauehave no hardeneſſe in it to grieue and trouble vsus. So then, when men ſhall hauehave well conſidered of this thing, they ſhalbe conuinced that God beareth with them as a father, whiche ſhoulde ſhewe him ſelfe pitifull towardes his children. And therefore let vsus take diligent heede wee be not vngratefull, but bee prouoked & allured to ſerue our GOD, ſo much the more, ſeeing he commaundeth vsus not thoſe thinges, whiche might ſeeine ouer bitter and painfull vntounto vsus, but hath a due regarde to our power and abilitie. Thus yee ſee what wee hauehave to note out of this place, where our Lorde declareth that he leaueth vntounto men their commoditie. It is true (as it was yeſterday touched,) that wee ought to bee ſo ſpirituall, as euerie day to aſſemble our ſelues together to call on our GOD, that wee ought to mount vp to the heauenlie life, leauing all our wordlie affaires. But what? GOD ſeeth that we are enuironed and incloſed with our fleſh, that we creepe and traile on the ground, that our infirmities ouer beare vsus, in ſuch ſorte, that wee can not leade an Angelicall life. GOD therefore ſeeing ſuch rawneſſe and weakneſſe in vsus, hauing pitie, that we can not acquite our ſelues fullie in this whiche were our office and dutie to doe, he releaſeth vsus, and ſheweth not the extremitie of his rigour, but ſaith, that he is content if wee dedicate one day vntounto him, or if this day ſerue vsus for all the reſt of the weeke. And why? For (as I hauehave ſaide) he dealeth not extreamelie with vsus, but conſidereth that we are ouer weake and fraile. Therefore, when he beareth with vsus after this manner, and leaueth vntounto vsus our profits and commodities, ſo much more diſſolute, wicked, and inexcuſable are wee, if wee bee not inflamed to yealde our ſelues wholie vntounto him. Nowe, it followeth immediatelie, that neither our man ſeruant, nor maide, nor oxe, nor aſſe, nor any of our cattell, ſhall labour on the Sabbaoth day, nor the ſtraunger, which is within our gates. Touching the cattell, one might thinke it ſtraunge, that God hath compriſed them vnderunder the obſeruation of this reſt,Exod. 20. 13. & 17.Exod 20:13Exod 20:17 seeing it is ſo high & heauenlie a myſterie, as it was yeſterday entreated. And doeth ſuch geare apperteine to oxen and to aſſes? God ſaith, I hauehave geuen you the Sabbaoth day to be a ſigne that I ſanctifie you, and that I am your God, which reigneth in the middeſt of you. This is not belonging as common to all mortall men: For God graunteth not this grace to Painims and vnfaithfull ones, to ſanctifie them: he ſpeaketh onelyonly to the people which he choſe for his inheritaunce, & which he adopted. Now, when the Sabbaoth day is a ſigne that God hath ſeparated the faithfull of his Church from the reſt of the world, why is this extended to oxen and to aſſes? But note we, that this is not done for the brute beaſtes ſakes, but to the end that men ſhoulde hauehave a monument before their eyes, to be ſo much the more touched therewith. This commaundement then, is not applied to the beaſtes, whiche hauehave neither vnderſtanding nor reaſon, but this is directed vntounto men, which ought to make their profite of it. We ſee that the ſacrifices were made of brute beaſts, we ſee what furniture there was, what veſſels of gold and ſiluer, and other like things: and when all theſe were hallowed, is it to be vnderſtood that God put his ſpirit into theſe corruptible metalles, and into thinges which had no ſenſe and feeling? Nay: but all this is belonging to the vſe of men: as all creatures are made for our vſe and behoofe. And God not only miniſtreth vntounto vsus in thinges apperteining to this preſent, fraile, and brickle life, but he giueth them vntounto vsus as tokens of his grace, to be meanes & aydes to drawe vsus vp on high to heauen. Therfore when God would that the oxen and the aſſes ſhould reſt them ſelues this ſeuenth day, this is not that he maketh them partakers of this ſpirituall reſt, whereof wee hauehave aboue entreated, but this was to the end the Iewes ſeing their ſtables cloſed vp, ſhuld be put in minde to ſay: How now? God ſetteth here before our eyes, this ſigne and ſacrament viſible euen in the brute beaſtes, and this is to the end that we on our part ſhould be the better kept and holden in his ſeruice: that wee ſhoulde knowe that this were to breake the whole lawe, if wee hauehave not regard vntounto this which is the chiefe and principall point of all our life, namelie: that wee learne to renounce our ſelues, and followe not our owne luſtes, reaſon, or wiſdome: but that we ſuffer our God to rule and gouerne vsus, and that wee bee as p. 41dead creatures, that he may liue in vsus, and not followe our owne ſwinge, which is altogether corrupted. Thus it behoued the Iewes deepely to weigh, euen in the brute beaſtes, this viſible ſigne, which was giuen to the end this might reſtreine them ſo much the more, and that they ſhould bee admoniſhed by this meane, to obſerue the Sabbaoth day, with all reuerence. Withall we ſee, how in all times God handleth men according to their hardneſſe, and that he hath prouided them of meete and conuenient remedies, for aſmuch as they are not inclined of them ſelues, before he draweth them in this manner. And this is not onelyonly for the Iewes, but for vsus. Let vsus therfore acknowledge the great goodneſſe and merciemercy of our God, which forgetteth not nor omitteth any thing of all that which might remedie our vices. And withall let vsus acknowledge the peruerſneſſe which is in vsus, that wee flatter not our ſelues, nor geue the bridle to our affections, ſithence we hauehave neede to bee conſtreined, and that God geue vsus many prickes with the ſpurre, as to dull and reſtie iades. And when God pricketh and ſpurreth vsus in ſuch ſort, knowe we that it is not without good cauſe, but that he doth it, becauſe we are ſo croked and peruerſe to be ruled, becauſe wee are ſo froward and rebellious. Let vsus then beginne to diſpleaſe our ſelues in all our luſtes and affections, and learne to impriſon our ſelues ſo farre, that nothing hinder vsus to follow the way which God would lead vsus in. And although our nature alwayes reſiſt, yet let vsus enforce our ſelues to walke after his will, vntill we bee fullie ruled and ordered by our God. Loe what we hauehave to beare in minde vponupon this place: beſides that which ſhalbe by and by touched of man ſeruantes, and maide ſeruantes: namelie, that God putteth the Iewes in remembraunce that they were ſeruantes in the land of Egypt, and therefore that they ought with all gentleneſſe, to entreate them, which are vnderunder their rule and authoritie. For he ſaith, Thy man ſeruant, & thy maid, ſhall reſt them ſelues. And why? For thou waſt ſomtime in bondage: the time hath bene thou couldeſt well hauehave wiſhed that one had giuen thee ſome reſt and releaſe from thy labours. Thou oughteſt then to vſe ſuch gentleneſſe towardes them, which are vnderunder thy hand. But here it might ſeeme, that God hath ordeined the Sabbaoth day, not for a ſpirituall order, (as it hath bene aboue ſaid:) but that it might ſerue as a meane vntounto charitie. For he ſaith, If thou wert in bondage, wouldeſt thou not that one ſhoulde giuegive thee ſome releaſe? Wouldeſt thou alwayes bee oppreſſed with labour and trauell? Surely by thy good will thou wouldeſt not. It behoueth then that thou be are alſo with others. Now this is not for the ſeruice of God, but rather inſtituted for common charitie, whiche ought to bee extended toward our neighbours, howe euer in degree they be vnderlinges vntounto vsus. But for aſmuch as this commaundement is conteined in the firſt table of the lawe, it is certeine that this whiche is here touched, is but as acceſſarie. I ſay the firſt table of the lawe, for it is not without cauſe that God hath ſo diuided his lawe, whiche he wrote in two ſtones. Might he not hauehave wrote them in one ſtone, if he had would? Why then hath he made of them two ſeuerall partes? This is not without great reaſon. For in the lawe of God there are two principall articles. The one concerneth our dutie towardes him: the other our dutie we owe to our neighbours, which liue and are conuerſant with vsus. As our whole life, if we conſider well, ought herevnto to be referred. That is, that firſt in knowing we hauehave a God, to whom we are to liue, we walke in obedience: ſeeing we hold our life of him, we doe him homage and reuerence therefore, ſeeing he hath created vsus into a farre better hope, and hath adopted vsus for his children, we glorifie him for ſo great merciemercy and goodneſſe: ſeeing he hath redeemed vsus by the bloud of his ſonne, we beecome his▪ endeuoring to withdraw our ſelues from the defilements of the world, to be vntounto him liuelie and vnſpotted ſacrifices, we call on him, hauing our recourſe vntounto him alone, we render him thankes for all his benefites beſtowed vppon vsus. Yee ſee then the firſt point of our life conſiſteth in the honour we ought to giuegive to our GOD. Againe, ſeeing it pleaſeth him further to proue our obedience, by liuing with men in all vprightneſſe, none be giuen to his priuate profite, but that we ſeeke to ſerue to the commoditie one of an other, that there be mutuall honeſtie betweene vsus: ſo as wee abſteine not onelie from fraude, violence, and crueltie, but that our life be ſober and modeſt, that wee bee not diſſolute, wicked, and brutiſh in our liuing. And this is the ſecond point of our life. Nowe ſeeing it is ſo, that this commaundement of the Sabbaoth day is conteined in the firſt table: it followeth that it apperteineth to the ſpirituall ſeruice of GOD, and that here is no queſtion to bee made of the charitie wee owe vntounto our neighbours. And why then is this matter here treated of? It is aſmuch as if our Lorde. p. 42did ſay, This day of reſt, of ſome ſuper aboundaunce and ouerplus, ſhall ſerue you to this, that your men ſeruauntes, and your maides, hauehave a releaſe with you from their laboures. Not that this was the chiefe and principall end wherevnto GOD tended. For this was not his principall meaning, that there ſhoulde bee one day in the weeke, in the whiche a man ſhoulde ceaſe from his labours, to the end he might breath for that day, and not toile ſo continually, as to faint for wearineſſe. This was not the cauſe which moued God to ordeine the Sabbaoth day, or day of reſt: but it was to this end, that the faithfull ſhould know they ought to liue ſo holily, as to reſt from all their affections & deſires, that God might wholie worke in them. For the reſt, it ſerueth as a benefite of ſupere…ogatiō, as we ſay. Behold our Lord ſaith, Conſider ye that ſith you hauehave this warrant among you, that I ſanctifie you, that you ſeeke to giuegive vp your ſelues wholy vntounto me. Yet, loe one thing which ſhall ſerue you further, and this is for your profite: namelie, that your familie ſhall not toile, and ouerworke them ſelues continuallie. For there muſt be ſome reſt for your men ſeruants, and your maides, and your cattell: you ſhall hauehave then this as of ſuperaboundance. Nowe therefore we ſee why here is expreſſe mention made, that the Iewes were ſeruantes in Egypt, & that it behoueth they hauehave ſome regard of them which are held as captiues and bondmen vnderunder their hands. For Moſes ſpeaking of men ſeruantes and maides, vnderſtandeth it not after the common order and faſhion among vsus. For with them, the ſeruantes were ſlaues and bondmen, they burthened them, and held them vnderunder, as the oxen and the aſſes, they had ſo vile and barbarous a condition, as was pitie to behold. God then ſheweth that the people of the Iewes obſeruing the reſt, ſhall receiue profite & commoditie by their familie. You ought to be ſo farre (ſaith he) from complaining of the time which I hauehave reſerued vntounto my ſelfe, that of ſeuen dayes there ſhould be one dedicated to my ſeruice: that if you be not ouer cruell & vumercifull, if you vſe not tyrannie toward them which are vnderunder your authoritie, ſuch a day would ſeeme conuenient vntounto you to be choſen. For if you ſhould hauehave no other regard, but this policie: namelie, that in this day your ſeruantes ſhall hauehave ſome reſt, this ought to leave you herevnto: but vnderſtande you alwayes, that I hauehave not ordeined it onelyonly for your familie, but for this end, you might aduiſe your ſelues, conſidering of this which I hauehave ſhewed, that beeing ſeparated from the vnfaithfull, you be vntounto me a royall prieſthood, that you deſire nothing elſe but to ſerue mee in all vprightneſſe, and in a pure and ſincere conſcience. When you ſhall hauehave this conſideration, then ſhall you knowe that this day ſhall further ſerue you for ſome earthlie profite and commoditie, albeit in the meane time, this is not that you ought to ſeeke after. To ſpeake in a woord, our Lord in this place declareth vntounto vsus that which in like manner hath bene pronounced … Ieſus Chriſt,Matt. 6. 33.Matt 6:33 that when wee ſhall ſeeke the kingdome of God, all other thinges ſhalbe caſt vppon vsus. For we are of that minde, that if we endeuour to mount on high to the heauenlie life, and beſtowe our ſtudies herein, we ſhall die for hunger, and this ſhalbe to turne vsus from all profits and commodities. Briefly, the diuell cōmeth alwayes to perſuade vsus vnderunder this ſhadowe and wilineſſe, that if wee employ our ſelues to the ſeruice of God, wee muſt needes, die of famine, and that wee ſhall liue to bee pitied of others for our miſerie, that we muſt needes quit our ſelues of the whole worlde. But of a trueth we can not ſerue God, except wee bee ridde of all our affections, and caſt from vsus theſe worldlie cares, which preſſe vsus downe ouermuch. Yet neuertheleſſe, wee muſt reſt vppon this bleſſing which is promiſed vsus: namelie, that if wee ſeeke after the kingdome of heauen, wee ſhalbe bleſſed in theſe temporall and tranſitorie thinges, that our Lord will hauehave pitie vponupon vsus, and will giuegive vsus all that which he knoweth to be needefull and conuenient for this preſent life: onelie, let vsus but waite for from him thoſe thinges whiche wee by our induſtrie and labour can not obteine. That then is the thing whiche is declared vntounto vsus in this place. Now this ſentence ought to ſerue vsus as a pricke to ſtir vsus vp to follow that which God hath commaunded vsus. For the cheefe thing which ſtaieth vsus from ruling and ordering our life to the obedience of God, is this, that being to much wedded to our ſelues, wee thinke this ſhalbe againſt our profite, and we will alwayes prouide, howſoeuer the caſe ſtands, for our cōmodities, in thoſe thinges which apperteine vntounto the world. Behold how men can not followe God, but rather forſake him, and drawe cleane backward from his lawe: for that they thinke, if they ſerue God, they ſhall neuer thriue. Now this is ſo wicked an vnthankfulneſſe, that it ſerueth to aggranate an hundred times more our rebellion. What muſt we then doe? Let vsus note well, that we ſhall not be able to ſerue God with a frank p. 43and free courage, except wee bee reſolued, that he prouideth for our whole life, and that he will not forgette vsus, as it is ſpoken in the perſon of Ioſue.Ioſu…. 1. 9. Heb. 13. 5.Heb 13:5 For the Apoſtle in the Epiſtle to the Hebrews applieth this doctrine to all the faithfull. Yea, to drawe them from ouermuch care and carcking, he ſaith, Thy God will not faile thee, he will not forget thee. So if once we can be perſuaded that God watcheth ouer vsus, & that he will liberally prouide for our neceſſities, it is certeine we ſhall not bee ſo …uſied in our earthlie affections, wee ſhall not bee ſo eaſilie turned from ſeruing of GOD, we ſhall not be hindered to meditate and thinke on the heauenlie life, we ſhall ſo paſſe through this world, as to vſe the creatures thereof, as if we vſed them not, becauſe wee know alwayes, that we ought to make our race further. Loe, in ſumme, what we hauehave to beare in mind of this doctrine, wherein our Lord ſheweth, that albeit this which he commaundeth of obſeruing the Sabbaoth day bee ſpirituall: yet notwithſtanding, that men ſhall perceiue herein their gaine and profite, … that God will bleſſe them, when they ſhall hauehave a reſpect vntounto him, and ſhall not ouer buſilie & gredilie ſeeke after that which belongeth to their temporall and earthlie commodities. Now withall we are warned, that if any beare rule ouer others, they ought not to deſpiſe their neighbours, although they be inferiour to them. And this extendeth it ſelfe verie farre. For we ought not onelyonly to expound it of men ſeruantes, and of maides: but of the poore, of them which are neither in authoritie, credite, nor eſtimation: of all ſubiectes, of them whiche in the eye of the world are not worthie to be compared with vsus. For wee ſee what the pride of men is, although wee hauehave no occaſion to aduaunce our ſelues aboue others, yet euerie one will deſire, and ſeeke after ſome preeminence and ſuperioritie. Seeing then there is ſuch an hautines in vsus, that euerie one wiſheth to be lifted aboue his neighbours: yea, though he hauehave nothing in him why he ſhould bee aduanced, to what outrage will we growe when we be exalted? Behold them which are in the ſeate of iuſtice, they would beare them ſelues in hand, that the worlde were created onelyonly for them, if God held them not backe by his ſpirit, and ſhewed them, that they ought not to oppreſſe them whiche are vnderunder their charge: but rather that it belongeth vntounto them to execute the office of fathers, to hold their neighbours as their children: and that foraſmuch as GOD hath ſo highlie honoured them, they ought to walke in ſo much the greater humilitie. They which preach the woord of GOD, and hauehave charge to guide and conduct others, if they thinke they ought to bee exempted out of the common ranke, and deſpiſe others, woe come to them. For it were better they brake their necke going vp into the pulpit, if they take not paines them ſelues, firſt to walke after God, and to liue peaceably with their neighbours, and to ſhewe that they are ſheepe of the flocke of our Lorde Ieſus Chriſt. Nowe, for all this it is true, that the rich may well bee ſerued of the poorer ſort, and when a man hireth men ſeruantes and maides for his monie, he will not ſet his ſeruant aboue him ſelfe at the table, he will not hauehave him lie in the ſame bedde with him. Yet notwithſtanding, though he hauehave ſome ſuperioritie ouer him, yet ought we alwayes to beare in minde this point, that we are vnited together as it were in one fleſh, and that we are all formed to the image of God. If we conſider that they, which are deſcended from the race of Adam, bee our fleſh and our bone, this ought to frame vsus to all gentleneſſe, although wee are as brute and ſauage beaſtes one ſet againſt an other. When the Prophete Eſaie would put men in minde of their baſe eſtate,Eſaie. 58. 7.Isa 58:7 to induce them to relieue their poore brethren, he ſaith: Thou ſhalt not deſpiſe thine owne fleſh. See where I ought to viewe, and beholde my ſelfe as in a looking glaſſe: namelie, in as many creatures as are in the world. Marke wee this for one point. But yet there remaineth more, that is, that the image of God is imprinted in all men. Then I deſpiſe not onelyonly mine owne fleſhe: when I ſhall oppreſſe any one, but I violate the image of God aſmuch as lieth in me. So then let vsus diligentlie note, that God would in this place declare vntounto them which are in authoritie, and credit, to them which are rich, and to ſuch as bee in ſome degree of honour aboue others, that they ought not to abuſe thoſe whiche are vnderunder their handes, that they ought not to trouble and torment them aboue meaſure, that they ought alwayes to thinke on this, that wee are all deſcended from the line of Adam, that wee hauehave one common nature, that the image of GOD is imprinted in vsus all. Loe, what wee hauehave to note, and aboue all other thinges to beare in minde, ſeeing Ieſus Chriſt is deſcended hither belowe to bee made of no reputation, to condemne our pride and lofteneſſe, and to ſhewe vsus, that there is no way to ſerue GOD but in humilitie, and that p. 44he hath made vsus all members of his bodie, as well ſeruantes, as thoſe whiche are maiſters and ſuperiours, ſhewing that there is no difference, when the queſtion is of comming vntounto GOD, and hauing reſpecte vntounto him, and his ſeruice. Wee muſt therefore bee folowers of him. And becauſe wee are all, both ſmall and great, members of his bodie, and that he is our head, there is greate reaſon, that euerie one applie him ſelfe to his neighbours. And ſithence GOD hath declared him ſelfe our father, in more familiar wiſe than he did vntounto them whiche liued vnderunder the Lawe, let vsus bee ſo much the more perſuaded to mainteine a fraternitie and brotherhood among vsus. And this hauehave wee further to beare in minde vppon this place. There reſteth yet one point to be obſerued touching this, that GOD hath ordeined a memoriall and remembraunce to the Iewes, that they were ſometimes in Egypt as poore ſlaues and bondmen. Nowe wee knowe, that in that place they were euill and cruellie handled. But for that, they then ſighed and cried vntounto God, and he heard them, for that they then deſired to bee borne withall, and to bee releaſed from ſome of their miſerie, GOD ſheweth that they ought alſo to doe the like. And this conteineth a good and profitable doctrine: namelie, that when we looke vntounto our ſelues, we may the better bee induced to acquite our ſelues of our dutie: and contrarie wiſe, when wee become cruell towardes our neighbours, this is becauſe wee are beecome dronken with our owne eaſe, and conſider not the pouertie and miſerie wee hauehave bene in, or happilie may come vntounto. He whiche hath bene hungrie and thirſtie, in ſuch ſorte, that he hath deſired that ſome one woulde ſuccour him in his neceſſitie, when he ſeeth a poore man, and thinketh: Well, I hauehave bene in the like neceſſitie, when I could hauehave bene willing to bee aided and relieued: yea, me thought ſome ſhould hauehave had pitie on mee to ſuccour me: he (I ſay) which thinketh of theſe thinges, when hee ſeeth a poore man in neede, ſhall he not hauehave his hearte mollified and ſoftened? But what? When wee are at our eaſe, there is no talke of remembring our …eede and pouertie, but rather we imagine and ſuppoſe, that we are herein exempted, and not to bee numbered in the common … of men. And that is the cauſe why wee forgette our ſelues, and take no pitie and compaſſion vppon our neighbours in any miſerie they ſuffer. With ſo much greater heede then wee ought to beare in minde this place, wherein the Lord ſeeing vsus ſo blinde, ſo giuen to the louelove of our ſelues, ſo well contented to be plunged in our owne delights & pleaſures, ſo careleſſe of them which endure penurie, and are in neceſſitie, expoſtulateth with vsus in this wiſe: And what are you? HaueHave you neuer bene in any neceſſitie? And when you ouerflowe your bankes in your wicked dealinges againſt them, hauehave you no care to thinke: Behold, theſe creatures are formed to the image of God, if we committe any outrage againſt them, ſhall God take pitie of vsus? Let vsus then practiſe this doctrine in our whole life: and as often as we ſhall ſee any oppreſſed with miſerie, let vsus remember to ſay, Goe to, hauehave not I bene in neceſſitie aſwell as they? And if nowe I were in the ſame eſtate, would I not deſire to bee ſuccoured? Seeing then it is ſo, ought wee to exempt our ſelues out of ſuch a condition? At leaſt let vsus doe to an other as wee would that one ſhould doe vntounto vsus: for nature hath taught vsus this, and wee neede not to goe to ſchole to learne it. There ſhall neede then no other euidence to condemne vsus, than this whiche our Lorde hath alreadie ſhewen vsus by experience. When wee ſhall beare in minde to commen thus with our owne heartes, without all doubt wee ſhalbe touched with ſome pitie to helpe them whiche ſtand in neede and neceſſitie: and that we ſhalbe moued to compaſſion, ſeeing them endure miſerie: ſo that if wee hauehave the power and abilitie to ſuccour and relieue them, euerie one of vsus will employ him ſelfe herein. Yee ſee then what wee hauehave to note vppon this place, when it is ſaid, Thou waſt a ſtraunger in the land of Egypt: It behoueth therefore that nowe thou alſo eaſe them whiche are vnderunder thy hande: for when thou waſt a ſeruant, thou couldeſt hauehave bene verie willing that one ſhould hauehave borne with thee, and releaſed thee of ſome part of thy miſerie. But nowe let vsus come vntounto them which were not of the people of God, but did onelyonly traffike, and had entercourſe of merchandize among them. GOD willeth that they alſo aſwell obſerue the reſt: and yet they were not ſanctified of GOD, and this ſigne could not apperteine vntounto them (as wee hauehave alreadie ſaid.) It ſeemeth then that GOD vnhalloweth the ſacrament, when he communicateth it vntounto the vnfaithfull, and thoſe which were not circumciſed, to beare the marke and ſigne of the couenaunt, to them whiche had p. 45neither the lawe nor the promiſes. But we are to obſerue, that this which God ſpeaketh here of ſtraungers, extendeth it ſelfe onelyonly, and belongeth vntounto this people which he had choſen and adopted. For we know that if thinges contrarie to the ſeruice of God bee permitted, although one ſhall happily ſaie, Theſe which offende, are not of our ſocietie and companie, we ſhall notwithſtanding be induced by their euill examples to follow them. If the ſtraungers had bene permitted to labour among the people of the Iewes, what might hauehave happened hereby? The Iewes would hauehave had dealings with them, and ſo hauehave defiled themſelues: they would hauehave made ſmall difference betwene this day & others. For when examples are ſet before our eyes, we are eaſilie led away to that which is euill. And albeit there ſhould be no great occaſion of turning vsus aſide, yet is our nature ſo inclined vntounto euill, that we are eaſily induced herevnto. And how would we reſiſt them when we ſhold be altogether drawen forward into wickedneſſe? Thus if libertie ſhould hauehave bene permitted vntounto ſtrangers to labour, and to doe their buſineſſe among the people of Iſrael, they would ſoone hauehave bene corrupted, euerie one would hauehave diſpenſed with himſelfe for this libertie to violate the Sabbaoth day, vtterly neglecting the obſeruation thereof. So then, to the end all ſuch occaſion of tranſgreſſing againſt this reſt, might bee remoued, and that this day might bee obſerued with greater reuerence, as God willed that the beaſtes and cattell ſhould reſt: ſo commaundeth he that the ſtrangers do the like. Now this ought to ſerue for our inſtruction. For it is to teach vsus, that vices ought not to be tolerated among thoſe which make profeſſion of Chriſtianitie, but that men ought to puniſh the offenders: yea, though they be but ſtrangers and wayfaring men. As how? When blaſphemies are condemned among vsus, if a man heare a ſtranger to blaſpheme, to make a ſcorne of God, and yet hee ſuffer him and diſſemble the matter, is not this to ſuffer a ſtinking ſore to feſter, to the corrupting and rotting of all the reſt? See I ſay, what is done when blaſphemers ſhall be ſo borne withall, when they ſhall hauehave their flote and full ſaile in their wickedneſſe, and that men will not repreſſe them, albeit they be ſo open and manifeſt, that men may heare and ſee them. But it is to euident, that we are ſo farre from puniſhing the blaſphemies of them as they deſerue, which are not of our religion: that it is to be ſeene how we ſuffer them in thoſe, which are together among vsus, & make profeſſion of Chriſtianitie. And this is to our greater confuſion. For when we ſuffer among vsus either Papiſtes or Iewes, or other like (as at this day the world is full ſtuffed with contemners of God) when we ſuffer them (I ſay) to raile on the doctrine of the Goſpell, and to blaſpheme the name of God, ſhall we not breede vp ſo daungerous a diſeaſe, as after ſhort time ſhalbe incurable and paſt all remedie? If we ſuffer wicked and diſſolute ſtraungers to make here an open ſale of their outrages and diſſolute behauiours, muſt it not needes be that we bee drawen with them into the like wickedneſſe, and ſo be altogether corrupted? So then let vsus diligentlie note, that God will hauehave his people exerciſed in ſuch puritie, that not onelyonly they which make profeſſion of being Chriſtians abſteine, and keepe them ſelues from euill, but alſo that they ſuffer not, as farre as ſhall lie in them, others among them, to liue inordinatelie. For we muſt remember that the earth is, as it were vnhallowed and defiled, when the ſeruice of God is defiled, and his holie name diſhonored: the earth (I ſay) in the which by his pleaſure we dwell, is defiled and accurſſed, or at leaſt is nothing beholding vntounto vsus, if it be not. So then when God hath giuen this priuilege to his children, that they may remoue all idolatrie out of the land wherein they dwel, without all doubt if they doe it not, they ſhall prouoke the anger of God, and his vengeaunce vponupon them ſelues. If now wee would permit, that the abhominations of Poperie ſhuld be mingled among vsus, if by ſome ſpeciall priuiledge one would graunt a maſſe to obſtinate Papiſtes, which would liue here, if one would yeald them ſome corner of the land to committe their idolatries and ſuperſtitions therin, can it be, but we ſhould drawe on vsus the wrath and anger of God, & kindle the fire of his vengeaunce againſt vsus? And why? Sithence God hath giuen to them which hauehave the ſword of iuſtice in their hand and the adminiſtration thereof, ſeing that he hath giuen them (I ſay) all power and authoritie to chace, and put away from out of the land all idolatries, and infections of Papiſtrie, certeinelie if they allowe and mainteine them, this ſhalbe euen to driue God away, that he dwell not, nor beare rule among them. So then let vsus note, that not without great cauſe our Lorde woulde, that the ſtraungers whiche dwelt among the people of Iſrael, although they were of an other faith and religion, ſhould be conſtreined to obſerue the ſeuenth day. Not for any cauſe touching them ſelues, or for their inſtruction. For they were not capable hereof, but becauſe they ſhould not bee an occaſion p. 46of offence to draw the people into ſinne, and becauſe the ſeruice of God ſhould not be violated, and that the land which he had giuen to his ſeruant Abraham for an inheritance, might be wholie dedicated vntounto him. We are therefore hereby warned, not only to ſanctifie our ſelues by Gods worde, but alſo not to ſuffer any diſorder among vsus, but that all ſuch thinges be remoued cleane away. Now further note, that when our Lord wil that we hauehave ſuch a zeale to mainteſne his ſeruice, that euen they which profeſſe not themſelues to bee of the Church, ſhould be conſtreined to order & conforme themſelues to vsus when they liue in our companie, that we ſhal want all excuſe, if we on our part be not wholie geuen vntounto him, & be as mirrors & ſpectacles to draw & allure the vnfaithfull, & to win them vntounto God. For if we, when they ſhall erre, wil reprehend them, & in the meane while they may perceiue the like or greater vices in vsus, ſhall they not hauehave iuſt occaſion to mocke & deſpiſe all our admonitions? So then, ſeeing it hath bene cōmanded, not to permit ſtrangers to do things contrarie to the ſeruice of God, let vsus know that we are in double maner cō manded to walk warilie & in all carefulnes, & in ſuch humilitie & ſobrietie, that ſtrangers may be cōpelled & forced to confeſſe, that our chief deſire is willingly & vnfeignedly to honor God, & that we cānot ſuffer any reprochfullie to abuſe his maieſtie. Thus ye ſee what we hauehave to beare in minde vponupon this place, which we ought at this day with all diligence to obſerue, albeit it be preciſelie geuen in commā dement to the Iewes: for in ſubſtance & truth it belongeth vntounto vsus. For as in old time our lord brought this people out of Egypt: ſo at this day hath he drawen vsus out of the gulfe of hell, & hath deliuered vsus from eternal death, & from thoſe deepe and darke dongeons wherein we were plunged, to bring vsus into his heauenlie kingdome, hauing redeemed and purchaſed vsus to himſelfe by the bloud of his welbeloued ſonne our Lord Ieſus Chriſt. Now let vsus caſt our ſelues downe before the face of our good God with acknowledging our faults, praiing him to make vsus feele them better than we hauehave done, that labouring to reforme our ſelues more and more to his iuſtice, we fight daily againſt the luſtes and deſires of our fleſh, and continue ſo long in this combate, vntill he hath fullie freed vsus from it, and reformed vsus vntounto his image, in the which we were firſt created. That hee will graunt this grace not only to vsus, but to al people and nations of the earth, &c.