his inheritaunce Let vs therefore diligentlie note when it it is saide That thou maiest prosper in the land that God ment not to busie his people in this present life but by this meane it pleseth him to conduct them higher namely to the hope of immortalitie which he had promised them Neuertheles our Lord promiseth his blessing in such sort vnto this people that euen in this life they shall perceiue it and haue thereof some tast waiting to haue the full enioying thereof when they shall be withdrawne out of this world And at this day we ought also to call to minde the testimonie of S. Paule That when we shal feare God we haue the promises of the present life and of the life to come For God wil in this life giue vs some feeling of his goodnes to the end we might therby be led vnto an higher hope and that we also learne to receue the benefites of God in such sort in this world as that we be persuaded we shal be satisâ—ied with them when we shal be come into his kingdome where we shall enioy them in all fulnesse and plentie Now let vs cast our selues downe before the face of our good God with acknowledgement of our faults praying him to make vs feele them better than we haue done vntill we be sed to a true repentance and that more and more feeling our owne wretchednesse wee may learne to resist all the affections of our flesh and all our wicked and peruerse desires and not this only but that cursed presumption which is in vs of attempting to do that which we thinke good that nothing may hinder vs to followe the pure and simple worde of our GOD knowing that this is the true and perfect rule to order vs by that wee attempt to adde nothing thereto but simply rest in that which is therein conteined to profite more and more therein vntill that hauing atchieued and ended our course here on earth wee come vnto that heauenlie rest wherevnto he calleth vs and in the meane time pray we him to reach vs out his hand to stay vs when we shall seeke vnto him and call on him in all our needes and necessities That it will please him to graunt this grace not onely to vs but vnto all people and nations of the earth c. The. 16. Sermon Deut. Chap. 6. 1 These are the commaundementes ordinaunces and lawes which the Lord your God hath commaunded me to teach you that ye might do them in the lande whither ye goe to possesse it 2 That thou mightest feare the Lorde thy God by keeping all the dayes of thy life thou thy sonne and thy sonnes sonne all his ordinaunces and commaundementes which I commaund thee that thy dayes may be prolonged WE haue often heretofore sene how Moses did put the people in minde of the things conteined in the law euen yesterday we sawe how to the same purpose he made mention of them yet againe in this place he doth the like Howbeit this is no needlesse or vnprofitable repetition seing that men haue so soone forgot the things they learne in the schoole of God except the memorie of them for their better remembrance be often refreshed And we see there needeth nothing to turne vs aside from our duetie herein for we are so much inclined vnto vanitie that there is nothing more harder than to reteine vs vnder the obedience of god As soone as we haue conceiued a fantasie it carieth vs away headlong and we remember no more what God had said vnto vs Moreouer because he seeketh no other thing than to winne vs vnto himself he must roote out of vs those false opinions wherewith wee are alreadie forepossessed For it is with vs as with a ground which hath lien fallowe a long time whereon a man must bestowe exceeding great labour before he can applie it to some profitable vse And that is the cause why Moses saith againe That these are the commaundements and ordinaunces and lawes which the Lord hath committed vnto him that hee deliuer them vnto the people and that they bee obserued Now by these woordes he signifieth that God will reteine the people in his obedience when hee semeth to say What meane ye ye wretched ones to wander Loe I deliuer vnto you my lawe when you shall holde your selues in this doctrine you can not erre this is the way of saluation therefore keepe your selues in it Nowe for all this men are still wandering they are borne away headlong hither thither and God continueth to raine them with the bridle as when an headstrong horse is hardlie ruled the rider restraineth him backe with bitte and bridle not for one time onely but so long as he continueth wild and vntamed Yee see then how God vseth the same order with his people And hereby he sheweth that the minde of man is full of rebellion or full of lightnesse and rashnesse and that he can not wholie rest him selfe on the woord of God wherein notwithstanding our whole saluation and happinesse consisteth Seeing then it is so let vs note that vnder the person of the people of Israel we are here warned that when God hath set before vs his worde wee must not thinke on it for one day onely but that we ought to exercise our selues therein all the time of our life And when wee heare this Beholde the statutes Beholde the ordinaunces Beholde the commaundementes which I propose vnto you we must remember that it is not for vs to establish lawes and rules to gouerne our life by but that this authoritie apperteineth onely vnto god Moreouer he hath also admonished vs that he hath shewed vs the right way Let vs therefore followe it and walke therein let vs not make further inquirie what wee ought to doe for there remaineth no doubting when our Lord hath once spoken wee must no longer alledge I know not whether this bee good I knowe not whether somewhat else bee to bee added Content wee our selues with that which God hath shewed vs for he shall alwayes bee a good maister to teach vs if so bee wee bee not peruerse and euill scholers to learne vnder him And for this cause here is againe mention made of commaundementes statutes and ordinaunces that we might not thinke that God woulde instruct vs by halfes There is then in his lawe comprised a full perfection of all wisedome so that there resteth nothing but that wee yeald obedience therevnto that wee bee not so curious as to desire more than God sheweth vs that we haue no foolish deuotions which leade vs wandering hither and thither knowing that God hath not enuied them which were vnder his charge the knowledge of any thing behouefull for them but hath taught them all that which was profitable and necessarie for them Let vs therfore gouerne our selues according vnto his will let vs applie all our senses thereto let his lawe suffice and content vs albeit the whole world scorne and
regardeth not what is happened but respecteth the counsell and purpose of men Seeing then earthlie Princes and Magistrates punish him which endeuoureth with all his might to doe euill although beeing hindered he bee not come to the full end of his enterprise what shal be thought of God Shall he haue lesse authoritie than a mortall creature Beholde I say to what point wee ought to come if wee will knowe that of good right God condemneth all them whiche hate their neighbours And why Consider wee I say what his nature is Will wee therefore obserue this commaundement Wee must beginne in short and summarie wise with murder And why For God would haue vs preuented and foretaken with some fright and horror that when we thinke of hurting our neighbors of committing any violence of doing any iniurie wee remember that this is an horrible and detestable thing which he can by no meanes bee able to suffer And why Because this is a kinde of murder Yee see then howe GOD at the first would daunt vs and this is the point whereat we ought to beginne And if we thinke it a straunge thing that God condemneth one boxe on the eare for murder nay one verball iniurie as we may terme it which is done but in a woord yea one wayward grudging be it neuer so secretlie hidden within vs if wee account it straunge that this bee condemned as murder before God let vs consider what his nature is and that he deserueth to haue more yealded vnto him than vnto mortall men But earthlie Iudges punish an euill and wicked affection when it sheweth it selfe what shall then God doe vnto whom nothing is hidden And againe we haue to note that which the Apostle saith in the Epistle to the Hebrewes That the woord of GOD resembleth him which is the authour thereof so that it must bee as a two edged sword whiche pearceth euen to the marrowe of the bones that there is no thought in vs whiche it searcheth not And why For nothing is hidden in the presence of god Seeing it is so that nothing is hidden before GOD it behoueth that this woord proue and sound the depth of our heartes So then it is necessarie that all that which is secrete and vnknowen vnto men come into account before God and by this wee bee admonished to walke in such sorte that wee beare no enimitie nor euill will vnto our neighbours But yet notwithstanding wee must proceede further For this is not enough that men absteine from doing of euill seeing they are created to aid and helpe one an other and to mainteine and defende one an other God therefore in forbidding of murders sheweth on the contrarie side that the life of our neighbours ought to bee deare vnto vs that we ought to employ all our trauell and paine to preserue and mainteine it as much as in vs lieth But he would beginne at the negatiue point the better to declare vnto vs that whiche he commaundeth And why For we see how vicious and wicked we are as many thoughts as are in vs so many thornes briers are there within vs as many affections as wee haue so many brambles and thistles such like thinges growe in vs GOD therefore not without great cause would plucke out of our heartes and out of our thoughtes the wickednesse and the vice wherewith they are ouergrowen yea he would correct euerie euill and corrupt part of vs For without this it is not possible to moue one finger to that whiche is good nay it is impossible to haue one good thought This is the cause why the Prophete saith That men must breake vp their fallowe ground and not sowe among the thornes as if he said I see well what you doe when one telleth you that you haue offended God you counterfeite some faire countenaunce and it seemeth that you bee as it were reformed and yet you alwayes continue the same you were But it is not enough to sowe in a field but one must ridde the grounde of rootes and thistles and first breake vp the ground whiche hath lien fallowe But while you doe nothing else but endeuour to appeare faire vnto the eye the thornes the brambles the nettles and such other like euill weedes remaine still within Yee shall not therefore haue any good seede so farre shall yee bee from bearing of good fruite And for the same cause our Lorde saith here Thou shalt not kill in steede of saying Take ye heede ye defend and preserue the life of your neighbours And verilie we see by common experience how men would acquite them selues before GOD with some faire shewe and appearaunce when notwithstanding they reteine still their vices and corruptions according to that which wee haue alledged of the Prophete For if one exhort vs to doe well vnto our neighbours true it is wee knowe not how wee might altogether contradict and gainsaie him Wee would therefore acquite our selues in some sorte but yet our filthie corruptions remaine still within vs and wee doe but plaster and white lime them ouer as they which would bee at no great cost doe when their houses are ruinous and full of cleftes For what doe they They stop vp the holes and creuises with morter and plaster them ouer and all this while the runious and decaide places of their houses remaine still vurepaired So is it with vs wee plaster and parget ouer and so wee would lightlie discharge our selues in our dutie And yet nature teacheth vs the contrarie for if one will sowe a field will he cast his corne among briers and thornes No but when he seeth his ground after it hath bene laide fallowe to bee couered with thistles and thornes he breaketh it vp with the plough he grubbeth vp the brambles he manureth and tilleth it Let vs then learne that not without great cause GOD condemneth first of all the vices which are in vs For he seeth well that they haue taken deepe roote and that he shall neuer bee able to hold vs in such a stay as to cause vs to walke according to the rule of his iustice except he first plucke vp this cursed roote of euill which he knoweth to bee within vs Loe why he saith Thou shalt not kill as if he said Will you liue in mutuall loue and charitie one with an other It behoueth that euerie one enter into himselfe you must all diligentlie examine your owne heartes whether you beare any hatred any enimitie any euill will against your neighbours whiche may occasion you to attempt any one thing against them Let vs then beare in minde all these thinges and let vs knowe that when wee shal be purged from all anger and choler from all hatred from all iniuries and wronges wee must then come to this point to vnderstand that it sufficeth not that we abstaine from all harme and iniurie from all violence and oppression that we haue attempted nothing against the persons of our neighbours that wee nourish no
thing whatsoeuer and what benefite can you bestowe on me But all which I haue done and doe is onely for your profite and for your welfare I am then here readie to couenaunt by articles with you and to bind my selfe vnto you on my part Seeing I say that the liuing God doth abase himselfe so farre I pray you shall not we be to vnthankfull if we be not herewith beaten downe to humble our selues vnder him laying aside all our pride and hautinesse It is not therefore without cause that Moses speaketh here of the couenaunt which God hath made with his people to the end that especially his fauour and goodnesse shoulde be knowen Nowe if this was to be done in the time of the lawe there is at this day much greater reason thereof for the Lorde hath not onelie made a couenaunt for one time as with the Iewes but when he sent this onely some then declared he him selfe to be our father and sauiour much more fullie than before he had done and that after so sweete so gratious and so amiable a manner as nothing more in such sort that he hath here as it were laid forth his bowelles of loue and compassion towards vs Seeing therefore God hath presented vnto vs his heart in the person of our Lorde Iesus Christ and wee heare besides the protestation which Iesus Christ maketh that he will call vs no more his seruaunts but his friendes because he hath so familiarly communicated vnto vs all the secrets of his will must it not I beseeche you needes be that the diuell hath bewitched vs if wee bee not hereby moued to frame ourselues wholy vnto him renouncing euen our selues and all our affections So then when we perceiue in our selues any wickednesse wherby we are hindred to serue God when we feele our selues idely disposed in the worke of the Lord are euen brought into an heauie sleepe by the cares of this world to stirre our selues vp to praise our God let vs haue in minde this couenaunt which the Lord hath made with vs Nowe herevpon Moses further addeth The Lord made not this couenaunt with our fathers but with vs euen with vs which are aliue at this day This place may bee vnderstood after two sortes for it may bee taken for a comparison which Moses maketh the better to declare that the people which then liued ought to bee so much the more diligent in the seruice of God because they had receiued greater benefites than their fathers In which sense he speaketh in Exodus I haue not communicated this name to your fathers where God speaking vnto Moses saith that he declared not him self so plainly to bee God to Abraham Isaac and Iacob as he did vnto Moses And by this he signifieth that the people should be now more attentiue because God had reuealed himselfe vnto them after an vnaccustomed manner Euen so in this place one may vnderstand this God hath not made such a couenaunt with your fathers It is true that God spake vnto his seruaunts Abraham Isaac Iacob and did sufficiently instruct them And it is expresly said in the. 18. of Gen. Shall I hide from my seruant Abraham that which I will now execute vpon Sodome and Gomorra For I knowe that he will instruct his housholde in my decrees and ordinannces in my statutes and iudgements See then howe Abraham instructed his familie not after some bare and naked manner but in the iudgements and statutes and ordinaunces of the Lord Briefly wee must needes say that Abraham had the lawe of God imprinted in his heart yet loe besides a benefite not to be contemned when God hath sent this lawe in the two tables to the end the instruction thereof might remaine and abide for euer to his people and that the thinges therein conteined might be ratified for euer and testified to all posteritie as well as to them We see then what we may gather vpon this sentence euen as much as if Moses should haue said vnto the people Beloued acknowlege we the benefite the Lord bestoweth on vs this day euen such an one as our fathers haue receiued none the like for he deliuered not vnto them the lawe by writing as vnto vs he hath not declared to them these thinges in such plaine order True it is that he did sufficiently instruct them as much as was necessarie requisite for their saluation but here is yet an higher degree further steppe to which we are come at this day and therefore wee ought to drawe so much the neerer to him seeing we see that he hath so stooped vnto vs And this is the meaning of Moses if we vnderstand the place in this sense As if a man shoulde say at this day that God hath not done so to our fathers as he hath done vnto vs And this is that which Christ said to his disciples That many Kings and Prophets haue desired to see those thinges which you see heare those thinges preached which you heare and yet haue not had their desire Seeing then it is so that God of his infinite mercie goodnesse vouchsafeth to preferre vs before the Patriarches and Prophetes as it is also said that the Prophets serued not so much their owne time as ours we ought with greater diligence to suffer our selues to be taught vnder him to applie our selues wholy to his doctrine Notwithstanding when all is well considered although this we haue alledged be profitable and the exhortation is often brought in holy Scripture yet when we shall haue weighed all the wordes wee shall finde that Moses when he saith that God did not make his couenaunt with them which heard the lawe the first day it was published meaneth to say that not onely with them he made his couenaunt but also with those which ouer liued them and succeded in the place of those which were dead So that in fewe woordes Moses woulde here declare that the lawe was not transitorie to endure onely for the life of them which first heard it but that it was a doctrine which shoulde reteine his strength authoritie foreuer The Lord our God saith he hath not made a couenant with our fathers that is to say he woulde not onely haue our fathers for his people he was not tied to them so that his lawe should serue but for fortie or fiftie yeares but he hath made a couenaunt with vs as well and with them which were not borne when the lawe was published You then which were not at the mount of Horeb which haue not seene the fire on the montaine nor heard the thunderinges know you not withstanding that your God did then adopt you also to himselfe and that he made a couenaunt in the which you also were comprised You must therefore obserue his lawe because it hath bene established to bee perpetuall to endure from age to age and to bee preached euen to the end of the worlde And this is
it is certeine when he punisheth them this shall not be without good cause but we shall alwayes knowe that he proceedeth herein in all equitie iustice as an vpright iudge by greater reason they which are elder further striken in yeeres are punished as not innocent for one shall finde them by many degrees more faultie And so as concerning the place of Ezechiel the case is cleare that God punisheth not the innocent children for the transgression of their fathers for the faultes shal be also founde in themselues As for this when he saith That he punisheth the iniquitie of fathers vppon the children let vs consider howe this is done and then this hard knotte shall bee easily vnties First then let vs knowe that God oweth vs nothing and that if he bestowe any benefite vppon vs this is altogether of his meere liberalitie not that he is any thing beholding vnto vs In the meane while if he will vse his rigour towardes vs he may leaue vs in condemnation as wee are Let God onely withdrawe his mercie and shewe himselfe iudge ouer the whole worlde and what shall beecome of vs Surely wee shall all perishe there is no remedie little and great fathers and children without exception I say wee are all condemned if GOD drawe vs not out of the curse in whiche wee are and that by his free mercie without the least occasion of beeing bounde vnto vs So nowe seeing GOD may bring vs all to destruction if it please him to vse his goodnesse and clemencie towardes some if he call them to himselfe if he deliuer them from this deepe dongeon of damnation in which they are may any one accuse him for this May any one reprooue him herein the least that may bee No. For our eye must not bee euill if he of his goodnesse taketh pitie and compassion of his creatures And although he vse not the like measure towardes all yet notwithstanding wee must haue our mouth closed vp or rather wide open not to murmur but to confesse that all which he doth is in equitie and iustice although it surmount our sense and reason For wee comprehend not alwayes the reason why GOD disposeth so of men and yet must wee laie aside our prating and learne to reuerence and adore God in his iudgementes when they shall bee ouer high for vs ouer wonderfull ouer secrete How euer it bee let this generall rule abide certeine that is to say That God might leaue vs in our destruction wherein wee are if so it pleased him and that by this meanes the whole world shoulde perishe but because it pleaseth him to shewe himselfe gentle and pitifull not towardes all but towardes a parte see what discerneth the one from the other Nowe herevppon he leaueth them as it seemeth good vnto him in the curse wherein they are borne And if one demaunde why God vseth his mercie towardes some when on others he executeth his seueritie It is certeine the first and principall cause is vnknowen vnto vs neither ought wee to enquire after it And why For it behoueth that all our senses bee locked vp captiues in that behalfe and that wee confesse that God hath libertie to choose whom he pleaseth and to refuse the rest But howsoeuer the case standeth he maketh this promise to the faithfull that he will take pitie on their children and that as he hath begonne his mercie in their persons so he will continue it in their posteritie euen to a thousand generations Seeing God hath made this promise to his seruauntes wee see nowe there is some cause why God hath pitie of the one rather than of the other 〈…〉 contrarie part he threatneth the vnfaithfull that the 〈…〉 not onely in themselues but also in their issue and 〈…〉 which shall descende from their stocke and familie But nowe let vs come to the mercie which God sheweth and to the punishmentes he executeth His mercie then is not in this that he blesseth the children of the faithfull with riches with health or other like thinges or that he maketh them to prosper to the world ward those are not the chiefe blessings of God that is not the end whereat he beginneth but rather he sheweth them his goodnesse and mercie when he gouerneth them by his holie spirit when he geueth them the marke and seale of the adoption of his children when he correcteth them and purgeth them from their sinnes to reforme and renewe them to his image and likenesse Ye see then the mercie which God extendeth to the children of the faithfull that is to say he suffereth them not to remaine in their corruption and wickednesse but that he reformeth them and gouerneth them by his holie spirit This being done he continueth his mercie further more and more and maketh them to prosper euen in this world vntill the fulnesse of his mercie be heaped vpon them namely vntill he hath drawen them out of this world into his kingdome and geueth them there the fruition of euerlasting life On the contrarie side whereas he punisheth the iniquitie of fathers vpon the children this is as much to say as that he will leaue the stocke of them in the same plight they are in There is a wicked man there is a despiser of God there is an hypocrite there is an vnfaithfull and vnbeleeuing man well he shall haue children God will as we may see forget them and account them for straungers And whereas he acknowledgeth them not in the number of his owne he daineth not nor vouchsaleth to shew himselfe a father towardes them So he leaueth them as forsaken and then it must needes be that Sathan possesse them being destitute of the spirit of God what other thing may happen vnto them than euill and mischiefe so as they procure to themselues the wrath and anger of God more and more Nowe then doth our Lorde punish them without good cause Can then say they are innocent and guiltlesse No. For there is sufficient fault in them before hande Wee see then a great deale the better how this which God hath pronounced by Ezechiel is true namely that he which hath sinned shall beare the payment and punishment as he hath deserued and that the innocent shall not bee punished for the cause of the sinner and transgressour Notwithstanding we see also that not without cause he declareth that he will punish the iniquitie of fathers vppon the children For why It is in him to shew mercie to the children of the wicked and vnbeleuing or of the contemners of his word or of hypocrites which abuse his name it is I say in the choice and libertie of God to withdrawe his grace from their posteritie And when their children are estraunged from God what reteine they but the filth and corruption of Adam There is nothing else in them but sinne and wickednesse And therefore needes it must be that they bee enimies to god Ye see then how he punisheth them in iustice and that they
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 haue not regard vnto 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 vs and that wee bee as dead creatures that he may liue in vs 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 onely for the Iewes but for vs Let vs therfore acknowledge the great goodnesse and mercie of our God which forgetteth not nor omitteth any thing of all that which might remedie our vices And withall let vs acknowledge the peruersnesse which is in vs that wee flatter not our selues nor geue the bridle to our affections sithence we haue neede to bee constreined and that God geue vs many prickes with the spurre as to dull and restie iades And when God pricketh and spurreth vs 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 vs then beginne to displease our selues in all our lustes and affections and learne to imprison our selues so farre that nothing hinder vs to follow the way which God would lead vs in And although our nature alwayes resist yet let vs enforce our selues to walke after his will vntill we bee fullie ruled and ordered by our god Loe what we haue to beare in minde vpon this place besides that which shal be 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 vnder 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 haue wished that one had giuen thee some rest and release from thy labours Thou oughtest then to vse such gentlenesse towardes them which are vnder 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 vnto charitie For he saith If thou wert in bondage wouldest thou not that one shoulde giue 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 vnto vs 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 haue 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 vs As our whole life if we consider well ought herevnto to be referred That is that first in knowing we haue 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 vs into a farre better hope and hath adopted vs for his children we glorifie him for so great mercie and goodnesse seeing he hath redeemed vs by the bloud of his sonne we beecome his â–ª endeuoring to withdraw our selues from the defilements of the world to be vnto him liuelie and vnspotted sacrifices we call on him hauing our recourse vnto him alone we render him thankes for all his benefites bestowed vppon vs Yee see then the first point of our life consisteth in the honour we ought to giue 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 vs 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 vnto our neighbours And why then is this matter here treated of It is asmuch as if our Lorde did say This day of rest of some super aboundaunce and ouerplus shall serue you to this that your men seruauntes and your maides haue 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 supereâ—ogatioÌ„ as we say Behold our Lord saith Consider ye that sith you haue this warrant among you that I sanctifie you that you seeke to giue vp your selues wholy vnto me Yet loe one thing which shall serue you further and this is for your profite namelie that your familie shall not toile
cannot like here together beeneath except this order which God hath ordeined bee holilie kept and obserued namely except those which haue superioritie bee had in honour bee had in estimation and be obeyed For without this there shal be an horrible confusion All they then which cannot submit themselues vnto Magistrates they which are rebellious to fathers and to mothers they which cannot beare the yoke of Maisters and Mistresses declare sufficiently that as much as in them lieth they peruert and ouerthrowe all order of nature that they mingle and confound the heauens with the earth as wee say For beholde the onely meane by which God would mainteine and preserue mankind Let vs adde further to that we haue said the consideration of this which is elswhere mentioned that when God sendeth Magistrates and Princes he bringeth the feare of them not onlie vpon men but also on brute beastes For so speaketh he hereof in Daniel and of this we may gather that they which lift themselues vp against the rule of gouernment appointed by God are worse than the brute beastes deserue to be sent to such a schole as theirs For our Lorde to make men ashamed which are reasonable creatures saith That the feare of Princes Magistrates ought to be extended euen to the brute beastes May not a man then see that the diuell possesseth also them which cannot order themselues in all modestie to the subiection which God hath established without the which it must needes be that all come to ruine confusion in this world as we haue alreadie declared Yes And therefore if we feele and perceiue in our selues such an hautinesse as maketh vs worse subiects to them which beare rule ouer vs let vs fight against this pride of ours let the authoritie of God suffice vs for a bridle For were we more wilde sauage by nature than we are yet this ought as I may so say enchaine and fetter vs herein that God declareth that he is dishonoured by vs except we doe him homage in the persons of them whom he hath placed in his roome in whom he hath imprinted his image To speake briefly we see that charitie beginneth at this end that we be humble and modest and that none lift vp themselues arrogantlie presumptuously that none esteeme of themselues aboue mesure but that we be redie to humble our selues to the end we may be ruled gouerned in whatsoeuer it shal please God to require our obedience See why in this sort S. Paul leadeth vs to charitie when he expoundeth this cōmandement of obeying magistrates For he sheweth that if we haue not this mildnesse gentlenes in vs to bow the neck when our Lord putteth on the yoke we beare no charitie towards our neighbors If we desire such a confusion meddlie in the world that we would that rules superiors haue no dutie reuerence done them it must needs come to passe that all be set out to the spoile of the robber and it were much better that euerie one liued apart without companie than in the societie of men to see such a confusion as should be if we keepe not the rule of gouernment which God hath appointed Let vs then well remember that to the end we may liue with our neighbours it behoueth euerie one to correct in himselfe this hautinesse presumption and not reteine keepe it in our hearts But let vs learne to be humble lowlie knowing that this is to order make our selues equal to them of the lower sort as S. Paule speaketh That we may so do let vs consider our selues what we are For behold what abuseth vs euen this that euerie one would haue greater preeminence than God hath geuen him being as we are blind we forget our selues and know not our own pouertie our own faults vices Euerie one will thinke himself a maruelous man when he is nothing And herehence issueth this that we make no account of our neighbors yea that we despise all the vertues good gifts which God shal haue bestowed on them It is then spitefulnes vnthankefulnes which stirreth vs vp vnto pride in such sorte that euerie one yeeldeth vnto himselfe more than apperteineth vnto him this is the cause why we cannot frame our selues vnto obedience as we ought But in steede of this let vs learne by our dutifulnes to doe homage vnto God when we see that he hath commanded vs to obey our superiours And besides let vs know that such as they are he hath placed them ouer vs If a childe haue a father or mother he must not say O loe my father is not at all such a one as he ought to be I haue iust cause to withdrawe my selfe from his obedience yea but if he be thy father it behoueth that this worde content thee if thou wilt not abolish and bring to naught the order of nature either this which God hath ordeined must be made of no value or thou must honour thy father what a one so euer he be ▪ And why Because euen he which hath communded thee to honour thy father thy mother hath giuen thee such a father as thou hast As much is to be said of maisters of Princes all other superiours For they came not at all auenture or by chance it is God it is God which sendeth them as S. Paule hereof speaketh as all the holie Scripture giueth sufficient testimonie Yea precisely we are also ledde to know by experience the prouidence of God the fatherly care which he hath of vs when he appointeth Magistrates Let vs learne then wisely to consider Gods goodnesse in all those which are in superioritie ouer vs that we may therby be moued to orderour selues to their obedience Thus ye see what we haue to beare in mind in this place Now seeing it is so that God hath comprised in a word set downe vnto vs in a short summarie the rule of obeying all superiours let vs note that by this he resigneth not his owne right nor bereaueth him selfe of that which is proper belonging vnto him It behoueth therfore that God be honoured aboue all others yea and so that the honour we yeeld vnto mortall men hinder not but that we geue him the seruice we owe him and that euerie one studie to acquite his duetie principallie towardes him Shal not he thinke you discharge his duetie of obedience fairely which obeyeth an vnder officer in the meane while spitteth in the face of the Iudge or the Prince What madnesse were in this Now the like is done when wee will debarre God of his preeminence and so obey men that wee make no account of him which is aboue all For this is against nature that the authoritie which is giuen vnto men should darken and diminish in any part the glorie of god Let vs therefore diligently note that when we are commanded to obey our superiours there
neede not haue any great registers and volumes this sufficeth that God hath in ten woordes comprised the rule of well liuing What shall he now be which may alledge and say I haue forgotten such an article I haue not vnderstood it For can we not beare in minde ten woordes Wee see then now how God would hold men conuicted of shamlesnesse when they haue not well vnderstood that which they ought to doe Yee see then why God hath spoken after so briefe and short a maner Moreouer he hath so chewed these things as the Prouerbe is that digesting of them we might learne to order our selues peceably to him yea that the most idiotes might knowe that it needeth not to bee any great Clerke to vnderstand the lawe of God seeing he hath descended so lowe and framed him selfe so to our capacitie that there is no poore wretch so ignorant whiche may not comprehend and vnderstand that which is conteined in the lawe Loe what wee haue briefly to beare in minde Nowe seeing it is so that God hath forbidden murder as a wicked and detestable thing wee haue to knowe first of all that he which lifteth himselfe vp to kill and murder his neighbours is not worthie to bee nourished on the earth as beeing worse natured than the brute beastes For wee see how the Beares the Lions and other wilde and sauage beastes spare those which are of their owne kinde are like them selues And why Although they want all reason to discerne good from euill albeit they haue neither lawe nor equitie yet notwithstanding euen this acknowledging of a common and like nature betweene them selues withholdeth them from all crueltie Shall then the brute beastes knowe well howe to liue without hurting of their owne kinde and shall it not bee an ouer-great shame that men may not bee withhelde by some consideration seeing that God hath imprinted in their heartes howe wicked and execrable a thing murder is They see they are all of the same nature euerie one doth behold the image of GOD in his neighbour and should not this serue them for a bridle to withhold them from all violence and wrong doing Whither might our furie further leade vs So then let vs remember that albeit God had not spoken wee are alreadie conuicted by the testimonie of our owne consâ—ience That who so armeth him selfe against his neighbour despiteth nature and is not worthie to bee accounted in the number of men But now sith the authoritie of GOD is matched with that which alreadie wee knowe by the guide and direction of nature and seeing he sheweth vs that the bloud of men can not bee shedde but wee shall bee accountable thereof vnto him when wee heare this let vs learne to walke without iniuring of any or otherwise let vs knowe that GOD will bee our mortall enimie as hauing alreadie declared that all men are vnder his garde and protection It is true that this threate is not here expressed but it is sufficient that he hath spoken hereof in other places For when he saith That man is created to the image of GOD it is not lawefull to make any assault vppon him For it is asmuch as if our Lorde did say You wage battell with mee when you doe thus seeke to hurt one an other For I haue imprinted mine image and likenesse in you If one deface the armes of some Prince it is an iniurie so great that it shal be reuenged and punished as murder And why For this in like sort tendeth to the confusion of all order and policie But loe the image of God which is imprinted in men and one despiseth it must not such an outragious villaine bee double punished So then note we that God in declaring that it is against him that men arme them selues when they doe iniurie to men would shewe vs that this ought to withhold vs from doing them wrong except we be beereaued of all sense beecome mad furious And further to the end we might better aduise our selues in this thing our Lorde declareth there can not bee a murder committed but the earth therewith must needes bee polluted and defiled As it is handled hereof in an other place where it is said That the effusion of mans bloud in it selfe importeth a filth and vncleanesse and such a blot which scarse can bee wiped out When mention is made of killing euen in a battell allowed and approued yet is it said That a man thereby is become vncleane And why Because wee might learne thereby to haue in greater horror and detestation the effusion of bloud If an enimie be killed in open battell although God pardon this because he which staieth him hath iust and lawfull cause thereof and doth it for necessitie yet notwithstanding it is said That the man which hath slaine him is polluted and made vncleane And why To the end we might knowe that God hath created vs to liue together in peace and that wee can not geue one fillippe as they say but that wee defile our selues and wee beecome by and by vncleane before the face of god Therefore when the holie scripture vseth all these formes of speaking ought we not so much the better be withholden from doing of iniurie to any of our neighbours Yes verily Now withall seeing God hath handled these thinges according to our rudenesse and infirmitie let vs note that albeit we shed not bloud yet this sufficeth not except wee absteine from all outragious and violent dealing Briefly let vs vnderstand that the persons of men must bee accounted deare and pretious in our eyes For vntill wee be come to such perfection God shall alwayes account vs for murderers If any one strike his neighbour albeit he slaie him not loe he is alreadie a murderer before god And why We haue alreadie said that God hath purposely vsed that word to the end he might declare to vs that howe euer wee esteeme them as light and little faultes to bee the occasion of tumultes and seditions to haue giuen some crosse-blowe that he notwithstanding shall not account so of these things as wee doe Wherefore They are all as weightie as murder Ye see then why God hath thus spoke Therefore as he hath forbidden vs murder so let vs knowe that he hath interdicted vs to doe any iniurie or vse any violence towardes our neighbours When wee haue done nothing but lifted vp our dagger against any one and haue touched him in anger and indignation behold a murder is committed in the sight of god If wee would well consider of this shoulde wee not bee much more sober in our dealinges than wee are Wee shall see some so cholerike that if one displese them but with a word loe forthwith the dagger is drawen to strike and to beate him For it seemeth vnto them that so there be no bloud drawen the matter is not great but howe easie soeuer they bee in their iudgementes the sentence of God can not bee
retracted when he declareth That all murders are mutinies and seditions and all mutinies murders So then let vs learne to laie aside our owne fantasies when we will be iudges of our owne faults let vs quietlie and peaceably receiue the sentence which God hath giuen and knowe we that all those which violentlie attempt any thing against their neighbours are alreadie guiltie of murder before god Loe what we haue briefly to beare in minde But now to make a triall whether wee absteine from all harme doing from committing any outrage against the persons of our neighbours wee must come to the examining of our heartes and secrete thoughtes For God hath not giuen some ciuil lawe onely to cause vs to liue honestlie but he hath giuen a lawe conuenient agreeable to his owne nature We know that he is a spirit will be worshipped in spirit and truth Seeing it is so it behoueth vs to knowe that he hath prescribed a rule not only for our hands feete but for our thoughtes also affections It is true that men as they are carnall when first the lawe of God is pronounced to them they thinke they haue well acquited them selues when they are faultlesse before the world On the other side they are verie readie by enlarging their conscience to dispense with them selues to take all libertie of doing euill And this is the cause why euen the Iewes which ought to haue bene nourished from their infancie in the lawe of GOD they tooke this commaundement Thou shalt not kill ouer grosselie vnderstanding that they offended not GOD in this pointe if so be they had not openlie set on their neighbour to wound and to hurte him Therefore except the fault were euident and apparant to the eyes of men it seemed vnto them that it ought not to bee imputed vnto them before the face of god But our Lord Iesus reproueth them of this shewing them that the lawe is spirituall and expounded of them verie sottishlie When it is saide Thou shalt not kill you thinke saith he that you shal be absolued as guiltlesse before GOD when men can not bring you to the barre for it But I tell you that whosoeuer shall call his neighbour Foole that is to say doth but declare any token of indignation against him is worthie to bee punished with hell fire Whosoeuer iniurieth an other is culpable of a Councell and constitution from heauen so that GOD and all his Angels shall arme them selues against him Whosoeuer murmureth against his neighbour who so muttereth and grummeleth I knowe not what betweene his teeth although he doe not open iniurie is in daunger of iudgement Wee see to what point our Lorde Iesus leadeth vs namelie to shew that albeit wee shal be able to protest that wee haue committed no outrage that wee haue not lifted vp our fist to giue one blowe much lesse drawen our sworde against our neighbour and that wee haue not wounded him that yet this is not enough But know yee saith he that GOD will beare rule ouer your tongues ouer your thoughtes and ouer all your affections as by good reason he ought Seeing it is so who so euer shall haue spoken euill of his neighbour the same is alreadie a murderer for the tongue is as a sharpe swoorde Therefore albeit you shoulde haue neither sworde nor dagger to strike withall when the tongue is so armed to speake euill against your neighbours when you abuse their persons it is a kinde of murder in the sight and iudgement of GOD and although you haue done no open and manifest iniurie yet thinke yee not to bee quited for all this for when you shall haue but muttered and mumbled something betweene your lippes against them it sufficeth to make you culpable and guiltie before GOD you shal be condemned from the highe throne of the heauens albeit you bee absolued before men and that earthlie iudgement proceede not against you When we heare this let vs knowe that it is he whom GOD the father hath giuen to iudge the world who speaketh vnto vs We ought not therefore here to dispense more largelie with our selues for wee shall gaine nothing by all our cauilling shiftes but let vs learne to haue respect alwayes vnto GOD to haue a right and true exposition of the lawe For what is he whiche speaketh He whiche beareth rule ouer our heartes and thoughtes he which will not bee serued of vs with eye seruice he which is not contented that before men we absteine from doing of euill but will bee worshipped in spirit and trueth who will haue that our consciences bee chaste and pure that we bee purged from all wickednesse Thus when wee shall haue respect vnto the nature of GOD wee must no longer extend the lawe of GOD to the outwarde woorkes but wee ought to conclude that when God speaketh of murders he vnderstandeth all enimitie he speaketh of all anger indignation of all rancour malice against our neighbours And in deede that is the verie cause why expreslie S. Iohn saith that he whiche hateth his brother in his hearte is a manstear As if he did say You may make many faire countenaunces but albeit the hatreds you conceiue bee verie hidden and secret and that you dissemble so deepelie that you shewe no token of malice against your neighbours thinke yee not for all this that GOD hath his eyes shut and closed vp Well it may bee hidden and priuie from men whiche you haue not made open and manifest but when you hated your neighbours in your heartes that is to say most secretelie in such sorte that none bee able to perceiue it yet loe notwithstanding a murder committed before god And in verie deede the reason of this is most euident and manifest It is true that when the Princes and Magistrates of this worlde make lawes it is not after the manner and fashion of GOD but to this end onely that euerie one rule and gouerne him selfe according to outwarde order and policie that none bee openlie iniuried but that euerie one haue his right and that peace and concord bee mainteined among men That is the intent and meaning of Magistrates when they make their lawes And why They are mortall men they can not refourme the inwarde and hidden affections this apperteineth vnto GOD they sound not the hearte for this is the proper office of GOD as the holie scripture attributeth it vnto him But yet this notwithstanding when a ciuil lawe is made although one shedde not one droppe of bloud yet is he adiudged worthie to bee led to the gallowes if it shall bee knowen and proued that he endeuored with all his might to haue murdered one If a man hath drawen his sword vppon one who wardeth off the blowes in such sort that he touched not his skinne yet notwithstanding the lawes euen of the Painims condemne such a man to the gibbet as well worthie thereof And why For the lawe
hatred nor malice in our heartes against them whome wee haue borne euill will vnto but wee must liue in all loue and charitie wee must bee as brethren ioyned and vnited together to woorshippe GOD as our common father Yee see what the point is wherevnto wee must come in this commaundement So then let vs note that when wee will profite in the lawe of GOD wee must haue respect vnto the vices and imperfections whiche are within vs displeasing our selues in them and endeuouring by all our might and power to roote them out of vs Haue we done this This is not yet all for GOD will not haue vs to bee idle in this worlde he hath created vs not onely to abstaine from all euill for the stones and blockes and other insensible creatures doe so much as that is but he hath made vs to doe well and therefore men must applie and endeuour them selues herevnto Knowe wee therefore that when our Lorde will that the life of our neighbours bee deare and pretious vnto vs he teacheth vs withall that he whiche shall not aide and helpe his neighbours in their necessitie slaieth them as much as in him lieth And so let vs remember that we shall not onelie then bee guiltie of murder when wee beare some priuie rancour and euill will against our neighbours but that then also when wee shall not haue relieued and succoured them in their needes and extremities when wee shall not haue employed all our paines for them when they stande in neede of our helpe wee shal be culpable of manslaughter before the face of god Seeing it is so wee must not in this place seeke howe to flatter our selues for wee see what the rigour of the lawe is albeit in no point excessiue For can wee so refuse and take our leaue of GOD as not to bee knitte and vnited together with men whom he hath created to his owne image and likenesse Shall wee not beare this reuerence to him who is our father that wee liue in a fraternitie and brotherhod one with an other seeing he hath lincked vs together in such a bond Shall we say that God presseth vs ouermuch that he laieth vpon vs to heauie a burthen when he leadeth and directeth vs to such equitie and vprightenesse Howsoeuer the case standeth let vs take heede wee flatter not our selues when wee haue intelligence of the minde of our Lorde who will haue vs employ our selues bestowe all our aides to aide and helpe one another seeing the life of our neighbours ought to be so pretious vnto vs as it is deare vnto him Now haue wee the exposition and meaning of this commaundement Thou shalt do no murder What resteth then but that we pray vnto God so to guide and conduct vs that wee may as we ought frame and conforme our selues vnto his will For it is to no purpose to alledge that his wordes are obscure and hard or to alledge that there are so many commaundementes that wee cannot beare them in minde For God hath spoken and declared his minde in one worde and vsed such breuitie euen for this cause onely to bereaue vs of all excuse Againe that we might not alledge that wee know not at which end or where to beginne the better to vnderstand the meaning of this commaundement he teacheth vs this point also namelie that we must not as our woont is geue our selues leaue to do euill vnder this colour of persuading with our conscience that it is no mortall and deadlie sinne which we attempt but we must alwayes thinke the contrarie to say thus If I doe the least harme a man may possiblie name vnto my neighbour I am a murderer before god This we ought to thinke for when we are willing to doe euill loe the diuell is at hand to blinde vs herein to be willing at the first to kill and to cut a mans throte This as I haue said seemeth vnto vs a fearefull and cruell thing for nature withholdeth vs from such rage and furie as to saie I will kill and murder But when one shall haue grieued and angred vs well wee fume and fret with him and this seemeth nothing But are we despitefullie handled We will endeuor as farre as we are able to quite him with the like and if we vse no extreame and violent stercenesse we thinke we may well be pardoned Are we more abused We drawe our dagger and wee strike our neighbour but it shall bee but one blowe and no deadlie wound geuen and then wee thinke there is no murder committed Behold how men dispense with themselues And why is this Because they thinke of no other thing but how to diminishe their faultes But it behooueth vs as God hath taught and instructed vs to followe a contrarie order to this that is that when wee think of doing wrong of striking and beating our neighbours of conceiuing any hate or despite against them wee set murder alwayes before our eyes and thinke Poore and wretched creature whither runnest thou whither doest thou cast thy selfe headlong when thou seekest to be culpable and guiltie of murder before God So then let vs not make this vaine allegatiō that we know not how or where to begin for God teacheth and sheweth vs we cannot be ignorant of any thing but wilfullie and wittingly and it cannot but appeare manifest in the end that wee would not cast aside our eyes to see and knowe that which might haue beene visible and apparant vnto vs Loe what we haue to beare in mind in this place And withall let vs remember that God hath first forbidden murders not mentioning any thing of charitie and not shewing vs before that we are bounde to succour one another as neede and necessitie requireth And why For wee are full fraughted with wicked lustes and affections which of necessitie must first bee rooted out as a ground which is full of thornes and briers must first before it can bee sowed be ploughed vp and ridde of all his weedes as wee haue aboue saide So is it behoofull and expedient that wee bee purged of the vices which by nature are in vs or otherwise wee shall neuer bee disposed to walke in true and perfect loue one with another So then now it remaineth that euerie one consider of his owne abilitie and power and so bethinke himselfe of discharging his duetie towardes his neighbours If I shall haue wherewith to aide them I must conclude and resolue my selfe on this that whatsoeuer God hath bestowed on me it is not for my selfe that is to say that I should onelie loue and tender mine owne person but I must haue an eye vnto others and when I haue the meanes whereby to succour and helpe them which stand in neede of mine aide I must diligently employ my selfe herein For there is a communitie and fellowshippe betweene men God would not create so many seuerall worldes as persons but hee hath lincked vs all together Seeing therefore it is so that God
when he saith Let no man deceiue you with vaine wordes for for such things commeth the wrath of God vpon the vnfaithfull and disobedient For men flatter themselues at this day as they haue done heretofore and it seemeth vnto them that fornication is not so great and deadly a sinne Yea see some ieasters and scoffers which scorne God and call whordome but a naturall sinne say that fornication is but a small matter There are such filthie swine which will speake thus Now for this cause Saint Paul saith Let no man deceiue you These scoffes and floutes were euen in his time verie rife in the mouth of the contemners of God and manie blinded themselues as we knowe the world is much inclined to flatter it selfe Let none deceiue you saith Saint Paule by such lying wordes And why For fornication is a detestable thing in the sight of God as hee sheweth by the punishment which he hath sent vpon fornicatours as Saint Paule noteth in the tenth of the first Epistle to the Corinthians where he bringeth in an example of a mightie armie which was slaine for this sinne And by this is it not manifestly knowne that God can not tollerate and beare with fornications For the life of man as we yesterday declared is deare and pretious vnto him they are creatures made and reformed to his image and likenesse Nowe when there are one two three thousand men dispatched so that God destroyeth so great a number of his owne images that is of creatures which he hath formed must we not say that there was kindled some terrible fire of his vengeance And what Fornication was the cause hereof Conclude we therefore that we must no longer seeke to deceiue our selues as if our faultes were light and easie to bee pardoned seeing our Lorde which exceedeth not or passeth measure in his iudgementes hath reuenged it with so sharpe a punishment But rather let vs knowe and remember that we shall bee called to our account before the heauenlie Iudge when happilie men haue absolued and pardoned vs and that when wee haue thought there is in vs no infection and filthinesse God shall put vnto his hande and declare it So then let vs haue an eye vnto him and the examples which he giueth vs that wee may remaine vnder his feare and endeuour with greater diligence to absteine from all pollutions and spottes of filthinesse Ye see in effect howe wee ought to vnderstand this seuenth commaundement of the Lawe that we defile not our selues with anie vncleannesse or intemperaunce Nowe if wee ought to keepe our bodies and soules vndefiled must wee not withall warilie auoyde all the occasions which might induce and leade vs vnto fornication Yes verilie Let vs therefore note that they which abandon and giue ouer themselues to anie loosenesse seeke nothing else than to entrappe themselues in the lines and snares of Satan and although they are faultlesse in the eyes of the worlde and none reprehende them yet are they fornicatours in the sight of god If this were well considered wee shoulde not see anie longer such dissolutenesse in apparell in gestures and in wordes as the worlde herein at this day vseth an enormous and outragious libertie What if men and women so attire themselues to seduce and deceiue one another and to laie their baites for fornication are there not so manie bawdries and fornications wrought It is true they will alledge O as for mee I haue not plaied the fornicatour or adulterer But yet notwithstanding they will make them selues a preie for Satan and will drawe others as much as in them is into the same case All these enormities therefore and superfluities which are committed in apparell which are vsed as snares to entrappe others are reckoned for fornications and are conteined vnder them before god The like is to be said of vnchast gestures and behauiours of ribaldrie and filthie speeches When a man and woman shall so frequent one the other that they giue place vnto Satan and so tame themselues to his subiection as to be helde snared in his ginnes and that they yeelde themselues bond and thrall vnto him loe fornication committed before god And albeit there hath beene no acte committed no through promise made thereof yet shall not God leaue to punishe these thinges for hee is manifestly tempted And hereby wee see howe childish and friuolous the shiftes and escapings of them are which will excuse this or that not to bee euill done sobeit there be nothing meant or intended as they which woulde that daunses and such other disorders bee permitted What So that no fornication bee committed is this euill and wicked This is as if in plaine tearmes they woulde mocke God and hoodwinke him to buffette him and cause him to prophesie who did him the harme Wee knowe well that daunses can bee but the forerunners of fornications that they are to open the gate wide vnto Satan and to call him to come and to enter in boldely and without all feare Loe what daunses do alwayes bring with them If one say I meant no euill thereby hee maketh God a lier Saint Paule saieth That euill speakings corrupt good manners And â—oe why hee alledgeth this from a Painime that wee might haue so much the greater shame If wee accept not of the doctrine and instruction which is giuen vs by Saint Paule let vs bee taught in the schoole of poore vnfaithfull ones and of idolaters For they knewe well to alledge That euill woordes corrupt good manners Nowe when the tongue shall bee infected with wicked and vnchaste speakinges that in gestures and wordes there shall bee nothing but signes and markes of all wickednesse and villanie if men say as aboue we mentioned They haue no euill meaning is not this to lie openlie and manifestlie vnto the holie Ghost So then let vs note that when all fornication is forbidden it is to the end that wee shoulde walke modestlie and behaue our selues soberlie both in our gestures and speakings and that no dissolutenesse vnrulie behauior be found in vs which may tend anie way vnto fornication I graunt that all things are pure to them which haue their conscience pure but this notwithstanding we must take heed that Satan by his wilinesse preuent vs not and make some breach in vs Ye see in what sort this commandement ought to be considered that we take heede not onelie of the act of fornication but of all that which is linckt thereto of all that which hangeth on and is accessarie therevnto of all that which dwelleth neere it of all that which may induce and lead vs vnto it Brieflie we must beare in minde that which latelie I touched out of Paule that as we ought not to do anie wrong vnto our neighbours touching their persons and their goods so must we also walke in all honesâ—ie and sobrietie cutting off and remouing farre from vs all those behauiours and intemperancies Now as all filthie speakings as
not take the name of the Lord thy God in vaine For it seemeth hereby that this is but a superfluous repetition And in one so little summarie of the lawe where there are but ten sentences to reiterate and put downe one thing twice it seemeth not good or conuenient But we must note for answere hervnto that the commandement which we haue before expounded of not taking the name of God in vaine was in the first table where God had respect vnto the maiestie of his name to the end wee might haue it in greater reuerence Therefore when we speake of God let vs consider of the infinite glorie which is in him that we open not our mouth at any time but in feare and humilitie So then be it we are to sweare be it that we are to speake of God in any manner wee must alwayes thinke that his name ought to be had in reuerence that we must not vse it at randon rashlie or vnaduisedlie Thus much then touching that we haue before seene Now God speaketh of an other thing namelie of not hurting our neighbours of not doing them any iniurie or working them any damage by our wicked tongue So then seeing these commaundementes haue two diuers endes wee see how these two sentences are different and that there is nothing superfluous or more than needeth Let vs therfore diligently note that forasmuch as it is in this place handled and intreated how men ought to bee conuersant together in all charitie and vprightnesse that although the name of God be profaned in false witnessing the lawe notwithstanding is not superfluous when it is commaunded That we beare no false witnesse against our neighbours Now we haue in this place to declare that God would in this cōmaundement generallie condeme all slaunders all false reportes all defamations and such like things And to shew that this is so it is said expreslie in an other place Thou shalt not walke about with tales against thy neighbour thou shalt not speake euill of him to defame him And if the lawe of God conteine a perfecte rule of well liuing it followeth that this is therein comprised Now where shall wee place it but vnder this sentence Wee must therefore conclude that albeit GOD hath here specified the name of false witnesse that this notwithstanding he woulde extend this doctrine to all slaunders to all false reportes to all by tales whiche tend to the discrediting of our neighbours or to the hurting of them in their good name and estimation Wee see then howe God would here ioyne vs together in loue and friendship in as much as he permitteth not any to bee hurte in his good name no more than in his person or goodes Wherefore he which defameth his neighbours he which slaundereth them in what manner so euer as much as in him lieth maketh as it were warre with God and breaketh the bond of charitie which ought to be betweene men and when wee shall haue well considered all it is certeine that false reportes slaunders backbiting doe more harme oftentimes than doe theftes And so let vs knowe that if wee will obey GOD we must mainteine the honour and credit of our neighbours as much as shall lie in vs For when he hath forbidden vs to hurt his good name he willeth also on the contrarie side that wee mainteine the honour and estimation of all Now it is not sufficientlie mainteined in his estate when we harme it not except we withall procure the good thereof Nowe wee ought to proceede by the degrees which God would here signifie when he speaketh of false witnesse bearing The first is therefore that when wee shall come into iudgement we take heede of hurting those by any false report any lying any forswearing whose honour and good we are bound to procure For he which shall beare false witnesse against his neighbour he slaieth he robbeth him as much as in him is and he doeth all the euill which proceedeth from periurie True it is that oftentimes we shall not thinke hereof but the thing notwithstanding is so And this is the cause why GOD commaunded in his lawe that the witnesses should bee the first which should laye handes to the execution of him which was punished for any euill deede to the end it might be knowen that by their voices and by their tongues they hadde put him to death and that the witnesses should be put in greater feare of speaking otherwise than the truth when euerie one should thinke he hath to render an account vnto God if he shall haue bene a witnesse against any So then when question is of being a witnesse euerie one must deepelie consider of the matter and take diligent heede he enlarge not his conscience but that he speake in pure simplicitie that which he knoweth to bee true before god And here we are to thinke not onely of false witnessinges whiche shal be against the life of a man but of such also which concerne their goodes and estimation So then wee are warned in all respectes to procure the honour and profite of our neighbours when wee are to beare witnesse and yet not so that vnder this shadowe of couering the iniurie of him which hath offended or of preseruing his goodes we lie before god For if the honour of men bee deare vnto vs what ought the honour of God to bee if wee will make comparison When he forbiddeth me to beare false witnesse against my neighbour it is because God will that there bee loue betweene men that none be iniuried either in his good name or in his goodes Now if God haue a regarde and care of vs which are but poore wormes of the earth thinke wee that in the meane time he will forgette him selfe But if by false witnesse I seeke to beare out and bolster him whiche hath done euill if I couer the fault if I dissemble it certeine it is that I blaspheme God as much as in me is And why For I protest that I will speake the trueth and in the meane while I come to lie And is not this to vnhallowe the name of GOD Is not this to deface his glorie So let vs not thinke that God in this place woulde gratifie euill doers to couer the iniquitie and wickednesse of men when he saith Thou shalt not beare false witnesse against thy neighbour but he would brieflie shew vs that wee ought as farre as wee shal be able to procure the credit and mainteine the good name of our neighbours so bee it this may be done in trueth Moreouer let vs note that GOD hath respect here rather to the wicked affections and desires which proceede from rancour and malice than to the deede it selfe as wee shall better perceiue in that which remaineth to bee handled For wee haue alreadie touched that God speaketh not here onely of those false witnessinges whiche are giuen in iudgement when a solemne oth is taken but withall of all slaunders and defamations So in
what sort soeuer I backbite my neighbours this shall alwayes bee accounted for false witnesse before god If I shall goe and blabbe a tale in ones eare to defame my neighbour loe a false witnesse It is true that I haue not bene called before the Iudge I haue not put forth my hand to the booke I haue not vsed any of these ceremonies yet wee see how GOD speaketh hereof and therefore beholde howe wee shal be culpable of so great a fault as I haue saide But nowe if I shall aduertise one vppon no euill will that I beare the man that there is such and such a wickednesse in him shall I for this bee accounted a false witnesse before GOD No. For God hath respect preciselie vnto the enimitie and euill will. If then I hate one and shall vppon this goe about to discredit him by false reportes if for the euill will I beare him I shall seeke to slaunder him loe in what I am condemned for a false witnesse If I bee led with a desire of euill speaking to defame my neighbour if this vice reigne so in mee that I endeuour with all my might to staine his credit beholde I am a false witnesse And loe for what cause it is saide That charitie and loue couereth a multitude of sinnes but hatred discouereth a multitude of faultes See howe Solomon hath briefly touched in this sentence what the roote is of such false witnessings as GOD by the lawe hath forbidden and condemned namelie that wee are led herevnto by hatred And why For if wee loued one an other without all doubt wee would endeuour to liue together in all loue and friendshippe Wee knowe full well that when we speake euill of one to hurt his honest name wee can but kindle a fire of dissention for be for the maintenaunce of his credit must needes bee forced to chafe and fret against vs and then behold all loue and friendshippe is broken So then as long as wee shall haue a care to mainteine charitie wee shall couer as much as wee may the faultes of our neighbour But bee wee at variaunce Our tongues shall forthwith be ouerlauish to speake euill of them with whom wee disagree and as our heartes shal be empoisoned with malice so must it needes haue his vent in the tongue that the euill will wee haue smoking within vs may bee set on light fire abroade Let vs therefore diligentlie note that GOD in this place hath condemned all slaunders whiche proceede from enimitie and euill will. When wee hate one wee could with him hanged and if wee are not able to hurt him neither in his person nor in his goodes by spoiling him of his substaunce yet wee will seeke to shame him with some malicious scoffe or other wee will endeuour by all the meanes we may to defame him Therefore when wee beare such haired against any this is sure an euill roote and it must needes bring foorth like fruite Yee see what the point is wherevnto wee must come if wee will haue the right vnderstanding of this commaundement of god Now withall let vs note by the way that when it is said That charitie couereth the multitude of sinnes that this is not so to bee taken that wee must flatter one an other and by lying nourish the vices which are in vs but this is spoken for this purpose that wee blabbe not foorth the faultes of others as desirous to defame them whereby we might happilie discourage then and bee an occasion peraduenture that they shall abandon all shame and giue them selues ouer to vtter impudencie as wee see many desperate persons doe Let vs note then that the holy Ghost meaneth not to make vs flatterers or mainteiners of the vices whiche are in our neighboures or to make vs liers but he will that wee endeuour with all our might to correct and amende the faultes which are in them and yet so that wee beare charitablie with them without driuing them to despaire when they shall bee spotted with many vices For when a man shall see that one disgraceth and shameth him and that despitefullie he will desperatelie giue him selfe ouer vnto all mischiefe and harden him selfe therein Wee are therefore the cause that those which haue heretofore followed some euill trade of liuing harden them selues therein and in despite of God and man persist in their wickednesse if rudelie and vndiscretelie without any affection of charitie wee reprehend them Wherefore let vs take greate heede that when we reprehend the vices of any we doe it with such mildnesse and gentlenesse that they whiche are reproued may know that for a loue we beare them we would withdraw them from the way of destruction And loe why S. Iames hath applied this place to them which by gentle corrections by sweete and amiable words seeke to drawe and allure their neighbours to god Therefore when I shall see one ledde away vnto witkednesse if I warne him of his faultes and by admonishing of him can winne him into the right way loe saith he howe this sentence shal be accomplished That charitie couereth the multitude of sinnes I graunt that Solomon speaketh hereof vnto an other end but Saint Iames hath not euill applied this doctrine signifying that when wee would couer sinnes it must not bee by closing vp our eyes or by not speaking one word of them Therefore when one shall haue offended GOD by dronkennesse wee must not dissemble the matter altogether to couer it by charitie for this were to practise this doctrine verie ill but we must rather vse gentle and brotherlie correction and withall procure that the vices beeing buried before God they be not called to remembrance before men We must then content our selues to haue put our neighbours in minde of their faultes holding alwayes this measure in our reprehensions that the faultes beeing corrected and amended we defame not if wee may possibly choose them who must haue some shame for their repentaunce but in no wise bee cast into despaire But this doctrine is euill practised For wee see howe wee erre alwayes in both these extremes and that the meane is neuer kept namelie to correct the vices by mildnesse and gentlenesse which wee see in others and to seeke so to hide them as yet to remember the offenders of them howbeit in such sort that it bee not to their reproch and infamie But what We seeke the loue and fauour of men and this wee will winne by flattering of them in their sinnes Wee shall perceiue howe they offend GOD in one thing or other this wee let passe As wee would they should spare vs so we will winke at and beare with the euill wee see in our friendes Yee see then a wicked couerture wherewith Satan blindeth the eyes of wretched sinners And wee are the cause hereof because wee dissemble the faultes which ought to be reproued of vs But yet as if this euill sufficed not the worlde at this day is proceeded so
into an other sense than he had spoken them and so sought to bring him into hatred charging him with so wicked a slaunder as if he had spoken of the materiall temple of Hierusalem when he spake of his owne body which was the true temple in the which dwelt all the fulnesse of the God head for hee was God manifested in the flesh So then we see that the falshoode which God here condemneth is not then only cōmitted when we contriue a lie when we forge that which was neuer said or done when we deuise a tale neuer knowne or heard of before but then also when we shall haue maliciously disguised and altered a matter which might bee well interpreted turning it to an euill sense when it might be well ment and herein we bee false witnesses For example There are some so wayward and ouerthwart that as soone as they perceiue anie thing which displeaseth them albeit it haue no euill at all in it neither against God neither against man yet are they readie to make an accusation thereof and to say O see such a man hath spoken or done such a thing so that a man shall not haue giuen I know not what the smallest blotte that may be but that which was a vertue shal be taken for a vice So then when wee shall haue wrested and depraued for one onely word that which hath bene well said loe we charge a man with euill wee hurt his good name and harme him in his reputation Let vs therfore note that we are false witnesses not only when we forge inuent that which hath neuer bene done or spoken but when by anie subtile cauill by any euill sinister interpretation we shall turne that to euill which might haue bene well taken Now as I haue said this is oftentimes done when men are too reprehensiue ouer captious when they are wayward frowardly bent for then will they turne all to ill It is said That charitie is not suspicious as S. Paule hath spoken hereof and that we must know the euill before we condemne it It is verie true that we may bee often times deceiued in iudging of that which is good and that which is euill but when there shal be such signes and markes that the things shal be so manifest that we may be bolde to say Behold a wicked thing yet if we be ouermuch bent to snatch at it we may offend And aboue al when we haue so malicious a nature as to backbite to slander men for we know not what know we that we are cōdemned as false witnesses before god Now if those which on some occasion giuen haue shewen themselues hardie bold in reprehending are yet to be condemned because they haue proceeded therin ouer rigorously what shall be said of them which of manifest hatred will peruert that which hath bin done or spoken which ought notwithstanding to haue bene well taken wherein there shal be no manifest vice If they will peruert depraue it by their ill wicked handling are they not false witnesses before God So then let vs lerne so to procure the honor profit of our neighbours that alwayes we haue a regard vnto it in our talking Be it then that we reprehend them be it that we speake of their vices to the end they may be punished for them that they which might be seduced led vnto euill by their wicked example be not peruerted let vs neuerthelesse alwayes haue this regard to procure their profite welfare as much in vs lieth And let vs alwayes obserue this measure in reprouing that we defame not men in such sort that they be wholy discoraged to returne to do well For we ought rather to burie their vices asmuch as wee may both before God before men that they may call to minde their dutie not lose all shame to giue ouer themselues inordinately vnto all wickednesse Thus ye see in what sort we ought to procure their good Now if we will as we ought obserue this which is here cōteined we must come to an higher point principle namely to consider why God hath made our tongue for what cause he hath bestowed on vs the gift of speking knowing he hath granted it vs to this end that we might cōmunicate together Now the cōmunication which is betwene mankind what other end ought it to haue than to maintein vs in charitie We must therfore briefly lerne so to bridle our tongues that the vnitie peace which God commandeth that we haue among vs be always kept nourished asmuch as is possible And lo why S. Iames vseth such vehemencie when he mentioneth euill speeches he saith that the tongue which is but a smal portion of the bodie a litle morsell of flesh kindleth notwithstanding such a fire as might burne the greatest thickest forests in the world Let vs therefore returne to this principle namely to know that God hath bestowed on vs a singular benefite in giuing vs the meane to be able to cōmen conferre together Lo the thoughts affections of men are secret hidden the tongue which openeth and displayeth the secrets of the heart Let vs therfore consider diligently how to vse well so great a benefite let vs beware how we defile our tongue with our vices wickednes seeing God hath giuen it to nourish a loue brotherhood among vs let vs take heed we abuse it not to babble prattle of this that so as to turne our speeches to ill purposes to be empoisoned one against another Behold what is the point whervnto we must come Now seeing we haue in generall known how we shal auoid this vice of being false witnesses because this is an hard matter to bridle our tongues let vs trauell herein with so much the greater diligence We see how many ill speches easily escape vs when we haue spoken at rouers without any thinking what we say because we are so accustomed herevnto we thinke it no vice before god But let vs note that the more we are by nature inclined to speake vndiscreetly to reproch and backbite our neighbours the more paines we must bestowe to represse and bridle our tongues For if we be giuen to any sin this inclination and accustoming our selues vnto it shal not serue vs for an excuse before god Nay when we shall haue knowne anie vice to bee in vs wee must bee so farre off from flattering our selues herein that we ought to sigh and say Alas I see this vice reigneth ouer much in mee I must therefore more manfullie warre against it and force my selfe through the grace of my GOD so farre as to represse in me that thing which I see God condemneth And to be the more heedfull in this thing let vs thinke on the manace and threat he gaue against it For when Saint Paule saith That neither fornicatours nor dronkards nor extortioners nor murderers shall inherite
conteined in the law and such desires are forbidden in this place So we see that God not without cause hauing condemned all euill desires and affections annexeth that this is not yet such a perfection as he requireth but wee must know that euerie affection which stirreth vs vp vnto euill albeit we conclude not any thing within our selues neither rest our selues on it that if onlie a concupiscence forceablie breake forth in vs and we striue therwith that this is a sinne committed we are culpable before god And thus we see what integritie is required in this place when our Lord hauing forbidden wicked desires adioineth that both our senses and mindes must be locked vp in such sort vnder his feare and inflamed with such a loue and desire to walke in all holinesse that we be not moued or driuen either on one side or other by any wicked passion to desire either the good or the wife of an other Now seing we haue the intent and meaning of God let vs diligently consider whervnto he bindeth vs For the law ought to serue vs for a looking glasse to behold the pouertie and miserie which is in vs and after that we shall haue vnderstood what our dutie is let vs know that we are to be condemned if we come not neere that perfection to the which God hath called vs Ye see wherevpon we must slaie to make our profite of this last commaundement of the lawe And to the ende that we may be so much the more attentiue and that we may knowe that this is a doctrine which requireth that we applie our whole studies therein let vs beare in minde that which S. Paule saith That being reputed a great and exceding wise Doctor hauing bene nourished in the law of God from his infancie yet was he so blind that he vnderstoode not what the lawe of God ment vntill he was conuerted and that our Lorde Iesus Christ had enlightened him by his Gospell to the end he might knowe whither the lawe of God ought to lead vs. Beholde then Saint Paule who was instructed in such sorte that hee was in great reputation among men not among the Painims to say that he was some great Philosopher but he was taught and brought vp in the lawe of god And touching his life hee protesteth that he liued irreprehensible as without all faulte beefore men Loe I say Sainte Paule an holy and learned personage after the common estimation of men but yet a poore beast touching the law of god And why He saith he esteemed himselfe liuing that he thought himselfe iust before God and knew not that he had neede of the mercie which GOD offereth vnto all sinners For he absteined from theft from fornication such like thinges he had no wicked desires in him which one might perceiue and which might be knowen vnto men so that he iustified him selfe in his owne fantasie Now in the end when God had taken pitie on him he opened his eyes made him to vnderstand that which is conteined in this last commaundement Thou shalt not couet Behold how S. Paul began now first to vnderstand the lawe in which before he was a doctor making profession thereof wherein hee had bene taught and instructed from his first age Vntill he had wel considered and medicated of this he tript ouer the quicke coles he learned his lesson as we say by rot he neuer tasted nor vnderstoode the force and power of the lawe he neuer knewe that this was sinne to condemne himselfe before God and to haue his refuge to his mercie in the which the hope of our saluation lieth and wherevpon it ought to be grounded Seeing then S. Paul knew not the law and had no right vnderstanding thereof but by this worde let vs labour herein with so much the more diligence and seeing that all the time of his life vntill his conuersion he was so blind that he vnderstood not this worde by so much the more ought we to bee attentiue in this place for we are of no greater abilitie than he but God by his holy spirit must reueale to vs what this concupiscence is which hee hath in this place condemned Now beyond all this we must haue an other admonition which is very needfull and necessarie for vs For the diuell hath sought in such sort to couer and hide this precept that a man should not knowe the intent and meaning of God but that one should lightlie content himselfe to condemne onelie those euill concupiscences for sinne which appeared manifestly and whereof a man were plainly conuicted So that many haue restrained this word of concupiscence to those euill affections and desires which importe a resolute will and full consent Now this is against the natural sense and meaning of Moses and yet is this a doctrine fullie concluded on in papistrie Although the Papists cannot denie that to be pricked and prouoked with an euil and wicked desire is a damnable vice and which procedeth from originall sinne and from this corruption which we drawe from our father Adam yet they imagine that after baptisme this is no more a sinne As if such a fantasie come into the minde of man to doubt of the promises of God to murmur against him to be angrie with him when a man shal be afflicted if it come into his fantasie to accuse God of iniustice and crueltie this is not a sinne say the Papists Neither are these of the rudest ignoraniest sort among them which speake thus but this is a generall resolution doctrine vniuersally concluded on in all their diuelish Synagogs There is not a Synagog among them where this hath not bene receiued as an article of faith namelie that a man being prouoked and stirred vp with some wicked desire sinneth not that if he be tempted in himselfe to commit murther to empoyson any to commit fornication and briefly to be guiltie of all the crimes and enormities in the world if so that he consent and assent not thereto for loe the wordes which they vse that is to say if hee resolue not himselfe herein to say I will put in practise my wicked conceite and that hee stay not himselfe hereon to please himselfe in this wicked affection all this is no sinne This is say they but to exercise vs in combate and fight against sinne and we then declare that we are valiant champions and that sinne beareth not rule ouer vs or reigneth in vs Now I graunt it is true that the faithfull shew well that the spirit of God reigneth in them when they repell and beate backe such temptations when they bridle and captiue themselues so when they resist and withstand such thinges knowing that they are contrarie vnto God and that he condemneth them It is certeine that hereby it is shewed that God hath geuen vs victorie ouer sinne and that the vertue and power of his spirit abideth in vs and that we are stoute and valiaunt champions to bid battell
against Sathan But this is not to say that we are exempted and freed from all fault and that we may so plucke out of vs all sinne and ransome our selues so fullie as if it might not staine and spot vs no longer Alas we are farre wide from this For on the one side it is true that we haue great cause to praise God that he bestoweth this grace on vs by his holy spirit to surmount ouercome all wicked affections But in the meane time we ought to bewaile our selues knowing that we are on our part ouerweake and that if he take not pitie on vs forasmuch as we haue within vs an euill and wicked conscience which is to prouoke his vengeaunce against vs we should well deserue to be throwen downe of him into the bottomlesse pit of hell But let vs note how God would here open and discouer the shame and reproche of the Papists and how he would shew that the greatest Clerkes among them are more rude and ignorant than the poore vnbeleeuers which neuer heard one word of the holy scripture And why For let vs consider of that which is conteined in the lawe It is said that the summe of the lawe is That wee loue God with all our heart with all our minde with all our vnderstanding with all the faculties and powers we haue If it were said Thou shalt loue God with all thine heart a man might with some colour conclude that there is no sinne but when the will is certeine and resolute For the heart in the Scripture although it signifie sometime the vnderstanding yet is it taken for the will. Now then one might vse this cauill It is said That we must loue God with all our heart if so be then our will be not contrarie well it is inough we haue quited our selues before god For one might happilie restraine the will from consenting to this wicked affection and so it should seeme that the wicked desires which first incite and stirre vs vp and yet hold vs not captiues be not comprised vnder sinne But God addeth With all thy heart with all thy vnderstanding and thoughtes and with all thy powers Let vs now consider if I conceiue any thing against God if I conceiue any euill lust or desire of fornication or stealing albeit I cleaue not at all vnto it whether one part of my soule vnderstanding bee not alreadie corrupted and whether I loue God with all my heart when one parte of my vnderstanding is bent against him There is no question of the heart but of this apprehension and conceiuing of the minde which is in the soule of man Nowe I shewe well that there is vanitie in this that the feare of God withholdeth me not as it ought It followeth then that I am culpable and condemned because I discharge not my selfe in louing GOD as he hath commaunded me And againe is there not some vertue and power of my soule which applieth not it selfe to thinke on this or that which is contrarie vnto GOD and his iustice So then wee see that euill and wicked thoughtes are condemned and that wee cannot so excuse them but that GOD shall worthilie punish vs for them And let vs knowe that albeit men neuer consent vnto euil to haue their will resolutely bent therevnto yet cease they not to bee accursed before GOD if hee would vse his seueritie against them Now therefore wee haue the true sense and meaning and wee see withall that wee must take diligent heede to this place that we bee not seduced and abused herein And the example of Saint Paule ought to pricke vs forwarde so much the more seeing that he confesseth that hee was ignoraunt of the lawe of GOD vntill our Lord Iesus Christ had enlightened him by his holy spirite to the ende hee might knowe what this worde of concupiscence imported It remaineth that we now applie this which hath bene touched to our vse and profite In the first place therefore let vs learne that to serue God well and as we ought we must not onelie desire to doe well neither is it sufficient that we profit herein and proceede effectually but we must purge our selues of all euill and wicked affections and of all corrupt thoughts in such sort that all our senses vnderstanding tend to this end to giue ouer our selues fullie and wholie vnto God that we may shew wee haue not bene so distracted as to bend on one side or other but that wee bee held vp so streight as to runne without beeing hindered or staied yea to runne in that way whiche God sheweth vs so that there bee in vs nothing but all puritie and when wee shall haue well and throughlie vnderstood this wee shal be aduertised to bee watchfull and to stand on our garde For wee see howe men wander and lead them selues astray And what is the cause hereof Because they reckon as wee say without their host For they expounde the lawe of GOD after their owne fansie and they thinke it sufficient if their will bee not wicked and that they rest not them selues on their euill thoughtes Well God will not impute this vnto vs say they and herevppon they walke on in their wicked concupiscences and they haue an headband whiche they put before their eyes that they might not knowe howe closelie they deceiue them selues Now when men speake thus yet this will not serue them to escape the hande of the heauenlie Iudge Let vs therefore take diligent heede we restraine our selues in our concupiscences For God hath not onelie condemned wicked intentes and purposes but all desires also which prouoke vs to euil and driue vs therevnto Let vs therefore walke in so much the greater feare let euerie one hold him self as it were vnder lock forasmuch as there is no part in vs which is not infected with sinne For let vs examine all the faults of our soule and wee shall finde sinne dispersed ouer all as when a poison hath entred the bodie of a man so that euerie part thereof is infected There is in vs such an vniuersall leprosie as possesseth both the bones and the marrowe the thoughts and the affections and all which is in vs Seeing then it is so that our nature is thus corrupted ought wee not to be so much the more vigilant and watchfull to hold our selues in bridle seing God by the law hath condemned all wicked thoughts which tend to incite vs vnto euill seeing hee hath condemned the smallest motion which flattereth tickleth vs and when we onelie feele our will a little pricked and stirred albeit it be not at all held captiue When we see this I saie haue we not great occasion to awaken vs to walke vnder the hand of God in so much the greater heedefulnesse So then behold how this precept ought to awaken vs when wee are so sleepie and southfull and would so easilie acquite our selues of our duetie towardes god But let vs knowe that no
such shiftes will serue vs to escape And why God followeth on alwayes to condemne wicked desires hauing condemned wicked counsels and purposes Nowe this doctrine ought to serue two wayes to our vse and profite First it may teach vs more feruentlie to praie vnto God to gouerne vs by his holy spirit and to purge vs from all our corruptions and vices And againe hauing made our request and prayer vnto him that euery one force himselfe that we vse violence with our nature with all our senses and appetites seeing there is in vs such a rebellion against the law of god As S. Paul also speaketh not onelie of the wils of men when he saith That through their peruerse and crooked nature they are enimies vnto God but he mentioneth the affections thoughts for he vseth a word in that place which signifieth the thoughts which we conceiue Seeing it is so let vs knowe that when we shall haue bestowed our labour well to hold our selues snaffled with the bridle of God that yet some euil desires shal escape vs for which we ought to lament and bewaile our selues before god Loe what the first vse of this doctrine is namelie that we haue this zele to call vpon God to gouerne vs by his holy spirite and that we employ all our paines herein and vse such force with our selues to be retained from all euil that Sathan haue not his entrance into our heartes that he may not make any breach into vs to winne possession of our bodies but that we keepe him aloofe and farre off And as soone as we shal perceiue any thought in vs which shall tende vnto euill let vs come forth to oppose our selues against it let vs make this barre to say What God must beare rule wholie in thee he must possesse not onelie thy mind but all thy senses and thoughts For the second we must learne to condemne our selues giue all glorie vnto God in confessing that we are all culpable guiltie and that if he call vs to account shall vse seueritie with vs loe we all perish and are cast downe to the bottomlesse pitte of hell We must come vnto this point otherwise we shall not profite in the lawe of God as wee ought But here a man may demand seeing that God knoweth the frailtie and weaknesse of men Why he either strengtheneth not them better or why he maketh a lawe so straite and so austere For it seemeth that God would oppresse vs when he forbiddeth wicked desires and that he is not content that we render him obedience in our willes enioyning vs no further thing by adding this word And loe why these ieasters say That God would spite and anger men in his law and as it were forbid them to scratch themselues when they itch But we must come to knowe this miserie and wretchednesse which is in vs namely that we haue neither thoughtes nor affections which are not rebellious vnto god Let vs not therefore maruell if there be such a strife and combate betweene the lawe of God and our lustes and appetites And why For when we haue diligently sifted and examined what soeuer is within vs we shall finde there is nothing but all manner of corruption and damnable wickednesse For we cannot conceiue one onelie thought which tendeth not vnto euill Seeing it is so with vs and that God hath giuen vs a perfect rule of all goodnesse and vpright liuing hath hee not as it were thundered against vs And is it not manifest that the fire and the water are at lesse strife yea agree better than the nature of men and the iustice of God Let vs not therefore thinke it straunge that God hath so reproued our appetites and lustes and when we heare the blasphemies which these ieasters spue foorth let vs detest them as monsters For in steade of glorifying of GOD in his iustice they fling themselues and spurne against him as sauage and furious beastes Lo what wee haue to note touching the frailtie and weaknesse of men that albeit it bee so great yet he condemneth it in his lawe And why For when GOD ordereth our life and sheweth vs howe wee are to walke hee hath not respect what we can doe but hee considereth of that we owe him he respecteth what vprightnesse and innocencie of liuing is though it be not found in vs We are the creatures of GOD ought wee not then to giue ouer our selues wholie to his seruice Without all doubt we ought for this is a percemptorie reason and can not be gainesaide And men may well mutter and murmur hereat yet shall they alwayes bee conuicted with so manifest a proofe that hauing their beeing of GOD and for him they ought to dedicate vnto him all their senses and affections and whatsoeuer there is either in their bodie or their soule Nowe withall let vs note diligently that we cannot acquire vs of our duetie towardes him But where is the cause hereof but in our owne nature But this we drawe from Adam It followeth not for that we are helde captiues vnder sinne and that this cursed seruitude and bondage hindereth vs from doing well and maketh vs giue our selues altogether vnto that which is euill what euer other cause be hereof the roote is in vs and euerie one shall feele himselfe culpable And we must not say that we are driuen herevnto by anie externall force but euerie one is ledde and driuen vnto this by his owne proper concupiscence and so there remaineth no excuse for vs And hereby we see that we must not measure the lawe of God by our owne faculties and powers And why God respecteth not what we can doe or what our power and abilitie is but he respecteth howe farre we are bound vnto him he respecteth this integritie and perfection which is without vs Behold what we haue to obserue And this is that which abuseth and deceiueth the Papists For they haue this principle among them That the law of God is not impossible vnto men It is wonderfull how they haue bene so mad how the diuell hath inchanted and bewitched them in such sort For this doctrine is most cleare and manifest throughout all the holy scripture namely that men shall bee alwayes condemned by the lawe and must alwayes haue recourse to the meere grace and mercie of god When Saint Paule will proue that men are accursed being sinners and that there is not at all one iust man what argument or reason is it which hee vseth He alledgeth the place of Moses Cursed is euerie man that continueth not in all things which are written in the booke of the law to do them Now it might seeme at first sight that Saint Paule hath euill argued and that this reason is impertinent For let it bee graunted that all they which haue transgressed the lawe of God are accursed yet it followeth not that all mankinde be curssed For if one man obserue the lawe and acquite himselfe herein
therevnto and this can not be by anie creature but by the holie spirite So then seeke to further who shall giue them the power to obserue thy commaundements but shewe thou foorth in them the vertue and power of thy spirite and then they shall keepe them as wee shall hereafter see that God saith I will giue you the will and power to feare me If this were in vs what should hee neede to say thus But he pronounceth that it is in him to doe this As he addeth by his Prophete I will giue them an heart to obey mee We shall see as much saide to this purpose hereafter I will cause that they shall keepe my commaundements God therefore challengeth this office vnto him selfe of instructing men and of gouerning them by his holie spirite to the end they may be subiect vnto him and that they order themselues to his iustice And wherefore then in this place seemeth he to wishe this It is for that as in manie other places hee speaketh after the manner and fashion of men And this is to the end that wee may better vnderstande as I haue alreadie touched that when men speake vnto vs of walking in the obedience of God that this is not done without great difficultie and that all our seuses may bee more throughly awakened to applie our selues willingly and painefully vnto such a studie Therefore in steade of this that men lightly promise without anie long deliberation that they will worke I knowe not what miracles that they will obey GOD that they will obserue the lawe let vs knowe that wee must examine what power and strength is in vs and then shall we perceiue howe weake wee are wee shall see that we are so farre from beeing able to performe all that which is commaunded vs that wee knowe not where to beginne nay we knowe not howe to conceiue one good thought vntill GOD hath reformed vs and drawen vs vnto himselfe that hee giueth vs the will and bestoweth withall on vs the power to put in execution and practise that which we shall haue willed Ye see then what this worde importeth And who shall giue them the will Or I woulde it might bee so By this let vs bee admonished not to presume on our owne power and strength to bee ouer hardie and venturous in matters concerning God. For this is the cause of our ruine and destruction when we thinke our selues able to doe all thinges whatsoeuer and GOD by good right laugheth to scorne in the meane time suche arrogancie and ouerweening of men But learne wee to feele our owne weakenesse howe wee are able to doe nothing And albeit that wee are bounde to accomplishe whatsoeuer GOD commaundeth vs that this is not to say that we therefore haue the meane to doe it yea rather wee want all power and abilitie to perfourme it For it is not so small and easie a matter to loue GOD with all our hearts to loue GOD with all our mindes with all our power and strength and might that wee neede but to say Yea we will go roundlie away herein but let vs knowe that this surmounteth and exceedeth all the abilitie which is in men Nowe when wee knowe that the lawe conteineth a iustice ouer highe for vs to reache vnto and that on our part wee are so weake and feeble that it is pitie to beholde then shall wee learne to lament and bewaile our selues before God and vnderstanding full well that we are bound to do whatsoeuer he commaundeth we shall desire that he will giue vs the power that he will aide vs by his holie spirite and that not onelie hee will support vs in our frailie and weaknesse but that he will beginne and perfect that which is in vs that he will giue vs a will and desire and confirme and continue the same in vs and that afterward when hee shall haue giuen vs a constancie to persist in our desire he will giue vs also the power to accomplish all that which we shall haue well desired Now withall GOD in this place sheweth that when hee sendeth vs his worde it is for this ende to ioyne and knitte him selfe with vs that we also may be vnited vnto him so that hee demaundeth nothing but obedience that when wee shall become children vnto him hee may shewe himselfe our louing father Beholde then for what intent God will that his worde bee preached vnto vs namely that we may bee gathered vnder his winges that he may protect and defende vs that he may saue vs yea vnder this condition that we come vnto him quietly and that we suffer our selues to be gouerned by his worde and to be subiect therevnto True it is as we haue alreadie touched that this is not in our power that God must bestow on vs the grace hereto and that he giueth not this grace vnto all But we are not here to inquire after the secrete counsell of God what the cause is that hee reformeth and reneweth some by his holie spirite and that he leaueth others to wander according to the corruption and wickednesse of their owne nature and neuer draweth them backe into the right way Wee must not entangle our selues in this Labyrinth but let it suffice vs to knowe that God would shewe that men are inexcusable when hee saieth O I could wishe it might bee so as if hee saide That after that wee haue beene taught in his woorde wee haue no excuse GOD shall not bee in fault if we bee not saued And why For if wee walke as hee commaundeth vs wee shall perceiue that this is the way to come to all blessednesse And so let vs impute vnto our selues the cause of all those euils which shall happen vnto vs And when wee shall bee afflicted when GOD shall chastise and punish vs by aduersitie and sundrie other afflictions let vs knowe wee haue no cause to murmur or to complaine against him For our selues are in great fault because wee haue not followed his woorde Ye see in effect what we haue to beare in minde vppon this place True it is that we must in the meane time haue recourse vnto his ayde and helpe knowing that we are ouer weake on our part to accomplish the lawe and that we can not fulfill our dutie therein nay not come neare vnto it in what sort socuer But yet if we walke not as it behoueth vs we must alwayes passe vnder condemnation knowing that all the fault lieth in our selues and that when we are beaten and chastised with the roddes of God that we can not say that this is beside all merite and desert of ours And why When we haue the worde of God we haue a testimonie and witnesse that he desireth to be vnited and ioyned vnto vs and to execute the office of a father towardes vs and to preserue vs in all prosperitie were it not that we on our part did burie his grace and hinder the course and proceeding thereof Loe then howe
reiect vs the matter shall not much skill wee haue our Iudge And so although the world wander after vaine fantasies although euerie one forge vnto him selfe that which seemeth him best let vs alwayes consider of appearing before the tribunall seate of our God and that vnto him we must render our account Now he hath deliuered vs his lawe and by that he will iudge vs And therefore let vs leaue all that the world imagineth know that all is but vanitie and lying Withall Moses addeth that concerning his office he hath deliuered nothing of his owne And this protestation is well worthie to bee noted For wee must remember what hath bene before said that Moses was the most excellent prophet that euer God raised yet notwithstanding he taketh to him selfe in this place no such libertie as to teach any thing according to his owne iudgement For he knew well that he himselfe was a mortall man subiect to the lawe as were others Behold why he protesteth that that which he bringeth is that which he hath receued from God and that he dispenseth and deliuereth it as it were from hand to hande Sithence Moses doth this who will dare to say that it is lawfull for him to passe further And yet we see what is happened herein For among the whole rable of Papists is there any so giuen to heare what God shall say as to preferre his word before the doctrine of men Nay But they haue their holy mother the Church as they terme it they haue their determinations their decrees their statutes and they thinke it sufficient to haue this couerture of the Church and in the meane time they robbe God of his authoritie to cloth men which are but rottenesse therewith Behold an intollerable sacrilege when God shall no longer be a Lawegeuer to conduct his people and to holde them vnder his yoke but that men will vsurpe and challenge to them selues such an authoritie So much the more heedfullie ought wee to obserue that which is here conteined namelie that Moses albeit he was as an Angel of heauen although God had exalted him aboue all men though he had bene in the mount fortie dayes without eating or drinking any thing to shewe that he was no longer of the number of others yet nothwitstanding when he came from this heauenlie glorie and as it were from the companie of Angels he humbleth himselfe and declareth that he commendeth vnto the people nothing of his owne that he will not feede them with fansies and dreames of his owne head but that hee is contented to haue heard what GOD hath pronounced and that he reciteth it as a faithfull seruaunt which addeth nothing thereto which falsifieth not the commission which is geuen vnto him Ye see then what we haue againe to beare in mind upon this place There followeth now the exhortation which he addeth that is That the people discharge themselues in keeping of the lawe As if he said That it is not geuen for men only to confesse that all that it conteineth is good iust and of great equitie but to this ende also that men shewe whether they be obedient vnto God or no. And that is the cause why he saith That thou feare the Lorde thy God and that thou keepe his commaundementes and statutes Vnder this worde of feare he signifieth that God by declaring his lawe meant to make a proofe whether we will serue him or no. For albeit we obserue all the commaundementes in such sort that men can find no fault with vs yet if this feare of God bee not rooted in our heart if we beare him not this reuerence to desire to bee his all the time of our life this outward obseruing of his commaundementes shall be but a friuosous shewe and a pompe of great vanitie For wee must not thinke that God is contented with that which outwardlie appeareth although it be highlie priced and esteemed of men yet is it but as a vapour of smoke before him We ought therefore to beginne at this point if wee will obserue the lawe of God duelie and in such sort as our life may be agreable vnto God namelie that we beare him all reuerence that wee seeke to be vnder his hande vnder his guide and direction that we seeke to doe him homage as our souereigne King we seeke to dedicate our selues vnto him as to our Creator we seeke to honour him as our Father When this affection and desire shall bee in vs then haue we the beginning of the whole lawe and of all righteousnesse that is the cause why it is said That the true wisdome is the feare of god And when wee will knowe whether wee haue profited in the lawe of GOD we must sounde our heartes to make the triall hereof to feele if wee haue such a zeale and desire that GOD bee honoured and glorified of vs For if there bee such a feare in the heart the fruites thereof will appeare both in our handes and in our feete and in all the partes and members of our bodie as God hath also ordeined this rule when he published his lawe So that they which boast themselues of the feare of God when their life is losed to all wickednesse their owne tongues tell them they lie and they shew full well howe impudent and past shame they are when they vaunt so much of the feare of god Wee see then a place which is well worthie to bee obserued wherin Moses first declareth that to serue God aright it behoueth that our heartes bee wholie giuen ouer vnto him that it sufficeth not that in outwarde appearance wee haue all the vertues that a man might imagine except such an affection and inward desire of the hearte goe before Againe that the feare of God is no hidden and idle thing although it bee in the heart of men yet must it appeare and shew it selfe in their life For it is the heart whiche gouerneth both the handes and the feete and all the other partes and members of the bodie We must therefore learne to shew by effect and experience that wee feare God by ordering our whole life according vnto his will. Now hereby wee may well gather that God disalloweth althings which men attempt beside his woord as the Papistes are continuall men and religious as they say in the seruice of God but in the meane time what doe they They trauell much and are neuer the neere for they profite nothing because in the whole woorshippe of God which they pretend there is nothing but the inuentions and deuises of men To serue God is to mumble a fewe small prayers and to crouch before their moppets and idols to trudge from altar to altar to chaunt their Masses to gad on pilgrimage to fast such a day in the honor of such and such a Saint to eate no flesh on Fridayes nor Saturdayes brieflie it is nothing else but a dongeon of such like trumperies whatsoeuer they haue vnder this shadowe
the worde of god Therfore when the God of Israel is called One God it is as much as if Moses did make comparison betweene the God which published his lawe as before he was manifested vnto his seruant Abraham and to the other Patriarchs would oppose him against all the gods which the world imagined As God in all times hath bene called vpon this name hath bene common among the Painims But what The Painims haue so wandered that albeit euery one hath saide I adore and worship God yet what was this but their owne dreames and fantasies For when men take vpon them to worshippe God when they haue no knowledge of him there is no doubt but they worshippe idols The Turkes at this day will say that they worship God Creator of the heauens and of the earth but this is but an idol which they worshippe And how so They name him Creator of the heauens and of the earth they haue no images It is true But yet haue they but an idol in stead of God because they will not receiue our Lorde Iesus Christ who is the liuelie image of God his Father And we knowe what Saint Iohn saieth that he which denieth the Sonne he denieth the Father Therefore they haue not God but an idol As much is to be saide of the Iewes The Iewes will brag much that they haue the law and that they worship the God of Abraham of Isaac and of Iacob but what They are Apostataes they haue renounced the lawe of God when they haue reiceted and refused Iesus Christ who is the soule of the lawe It is he by whom God the father will manifest and open himselfe vnto vs it is he in whom hee will be worshipped And againe he saieth Risse the Sonne whom I haue sent you And againe Who so honoureth not the Sonne the same honoureth not the Father which hath sent him Let vs therefore diligently note that Moses would in this place make comparison betweene the GOD which hath declared himselfe in his worde and all the gods which are renowned throughout the whole worlde shewing that all that is beside him is nothing but apishnesse and meere vanitie and lying And why For we cannot worship God aright except we haue first knowne him And wee must alwayes to this purpose remember that which Iesus Christ said vnto the woman of Samaria ye knowe not what ye worship When Iesus Christ vseth this word he doth as it were spit at all those seruices and worshippings which were then established There was no nation which vaunted not of seruing God and Iesus Christ reiecteth all that which men thought to be good and holie Ye knowe not saith he what ye worship Hee sheweth hereby that it is reqâ—isite and needefull there be made some manifest declaration of God we must not walke here at all aduentures but we must be assured what the God is whom wee serue and worship Now seeing God must be knowne of vs to be rightly serued and worshipped let vs consider whence this knowledge shall come and arise Shall it grow in our owne garden as we say Shall we obteine it by our owne labour and industrie Shall it bee lawfull for euerie one to thinke what shall seeme good vnto him to say I haue knowne God No no but GOD must declare and shew himselfe hee must approche and come neere vnto vs And so the onely meane to knowe GOD aright is this that wee bee taught and instructed in his woorde And loe why he saith The Lord thy god For this people had receiued the lawe and againe the couenaunt had bene made with their fathers GOD had separated this flocke from the rest of the whole worlde It is not then without cause that Moses here leadeth the people to the knowledge of God to the end they estraunge and keepe themselues from all the superstitions of the Painims that they haue nothing common with the vnfaithfull ones but that they know that wheras God hath manifested himselfe so familiarly vnto them they haue a most certeine and infallible truth Now if this hath bene saide of the time of the lawe it agreeth much better vnto vs For albeit God hath giuen a sufficient admonition vnto the Iewes that they bee not mingled among the pollusions of the Painims in their idolatries yet haue wee at this day a much more brighter clearenesse since the appearing of our Lorde Iesus Christ who is the liuelie image of GOD his Father as wee haue saide And wee may well agree vnto that which is written in the first of Saint Iohn None hath seene GOD at anie time but the Sonne which hath alwayes bene in the bosome of the Father hath reuealed him vnto vs The auncient Fathers haue had a knowledge as we haue said but this knowledge is accounted as none in respect of that which we haue at this day by the Gospel Since the Sunne of righteousnes shineth on vs behold God sheweth him selfe most familiar vnto vs And loe why the Prophet Esaie when he entreateth of the redemption which was to be made in the person of the sonne of God Behold him beholde him this is our GOD this is our Lord saieth he The Prophete crieth out This is this is our god He is not contented to say in one worde Beholde our GOD but hee speaketh as if the thing had bene present and that GOD should then appeare And howe is this said Was not God in the middest of his people For hee saide I will dwell in the middest of you And againe Beholde my rest Sion is the place of my habitation And againe he protesteth that hee will neuer depart thence that the people is his temple that they are his royall priesthoode Why then is it that the Prophet Esaie saieth Behold him behold him saith our God This is he this is he when our Lorde Iesus should come into the world This is because God reuealeth him selfe vnto vs in greater perfection There remaineth therefore lesse excuse for vs if wee at this day wander and holde not our selues to the pure trueth but that enerie one turne after his dreames to say It seemeth me so beholde what I finde to bee good Knowe we that all this is nothing that wee must returne to that certeintie of trueth which hath bene brought vnto vs by our Lorde Iesus Christ But the worlde is so farre from knowing of this that it seemeth all haue desired to despite and anger GOD that they haue deuised howe to turne their backe vnto him that they haue laboured to reiect and lay aside all subiection that they might haue leaue to remaine in their enormities and vurulie demeanours and that their wickednesse in the meane time might not bee perceiued The Iewes are vnexcusable as wee see howe the Prophetes reproche them that they haue wittinglie abandoned and put away GOD and that they can not excuse them selues as the wretched Painims saying That they haue heard nothing