not approch nigh to the hill for the great feare they had conceiued And although at this day we refuse not but that God shoulde speake vnto vs yet when all is well considered it should not bee profitable for vs And therefore let vs knowe that this ought not to lessen the certeintie and assurance of our faith when God thus vseth the meanes ministerie of men It is said consequently That God hath taught his people saying I am the eternall or euerliuing thy God which hath brought thee out of the land of Egypt thou shalt haue no other GOD before my face In this place GOD to hold his people as with a bridle in obedience telleth them that the knowledge they haue ought to keepe them farre from all superstitions For it is no straunge thing to see the Heathen haue their idols and to runne astray after their errours and fantasies if wee remember what man is in him selfe Wee are also so geuen to vanitie that it is lamentable to behold neither neede wee to goe to schole to learne to bee deceiued for euerie man heerein is a great Doctour in that case briefly wee all runne to euill though vnder the cloke and colour of that whiche is good so that for the true seruice of GOD there is nothing in vs but superstition and idolatrie and so the Gentiles haue had their diuerse kindes of superstition for euerie one hath forged somewhat at his pleasure and all this while the liuing GOD hath beene left and forsaken of all And why Because GOD vouchsafed not to bee so gratious to all the worlde to declare him selfe vnto them Wee see then how men were become as beastes in their opinions and that was for default of teaching although for all this they are not helde excused for they are alwayes guiltie before GOD for asmuch as the founteine of idolatrie proceedeth from their owne malice and vnthankfulnesse when as men by their owne motion haue forsaken the euerliuing god But when the worlde was growne out of kinde the poore Gentiles wandered like blinde men in darknesse for they wanted the light to shew them the way of saluation Howe here the Lorde accuseth the Israelites of rebellion if they obserue not the Lawe which he hath giuen Why so I am the euerliuing thy god When he saith The euerliuing it is to exclude other Gods which are inuented of men As if he should say There is but one Godhead and that is found in me it must needes then be concluded that they whiche hauing knowen me turne themselues after their idols haue no excuse to alledge that they haue not willinglie and wittinglie renounced the liuing god Nowe when he adioyneth That he is the GOD of his people this is to shew that he hath sufficiently declared himselfe to bee knowen vnto them as if he did say I haue separated you from among the rest of men you see howe others wander and that because they lacke wherewith to guide and direct them but I haue chosen you for my people and I haue giuen my selfe to you Seeing then I am your GOD hold your selues to me otherwise you shall haue much lesse excuse than the Painims My bengeance must needes bee double vpon you yea an hundred times more grieuous than vppon other because you haue falsified the promise and broken the couenaunt which I made with you He alledgeth yet further the fauour he did shew to this people when he saith That he brought them out of the land of Egypt out of the house of bondage whereby he signifieth that he hath so bound the people vnto him that they can not reuolt but that they shall deserue to be more grieuously punished For when they shall haue forgotten the redemption by the whiche they were deliuered out of bondage should not their vnthankfulnesse be double when being deliuered by so mightie an hand they yeald not them selues wholie to the seruice of their redeemer And of purpose doth he call Egypt The house of bondage to the end the people shoulde well consider in what estate they had bene there For we see howe they whiche had sighed and cried when they were oppressed with such great violence and tyrannie as we reade of in Exodus assoone as God had deliuered them desired to returne thicher againe And whence proceedeth this but that they remembred not their wrong and oppression but while they endured it and that the diuell did shutte vp their eyes that they should not esteeme the fauour of GOD according to the price and worthinesse thereof That is the cause why Moses in this place nameth Egypt The house of bondage In the end there is set downe the commaundement that the people shoulde haue no other GOD before the face of him whom they ought to hold for their god Now let vs applie this whole doctrine to our vse First therefore when it is said I am the eternall or euerliuing let vs learne so to weigh the sense and meaning of this woord that when as the maiestie of GOD appeareth vnto vs we imagine no other deitie For GOD can not suffer any companion If the brightnesse of the Sunne darken the light of the Starres is it not great reason that when GOD sheweth him selfe euerie one should worshippe him and that all glorie whiche shall haue bene before be as it were brought to nothing And this is the cause why it is saide to the Prophetes That when the Lorde shall reigne there shall then appeare no other brightnesse but his that the Sunne it selfe shal be dimmed and that the Moone shal be turned into darknesse This is to shewe that if we mingle with GOD the fantasies of our owne braine we take away so much from the right whiche apperteineth to him for he can not suffer any companion It behoueth then that this woorde Euerliuing bridle all our fantasies and fond imaginations in such sort that wee presume not on the libertie to conceiue this and that but that we content our selues with this simplicitie to haue one GOD and that this suffice vs And for this cause it is also said That when our Lorde Iesus shall prepare and establish his seate in the worlde that all the idols of Egypt shall fall to the ground Now this place apperteineth vnto vs For as Moses saide to the people of auncient time You haue the euerliuing and therefore it behoueth that all idols bee chaced from among you euen so nowe sithence GOD is declared and made manifest vnto vs in the person of his onely sonne all our idols must fall downe Moreouer we knowe that Egypt aboue all countries of the worlde besides was full fraughted with idols Therefore though wee haue bene in former times euen plunged in lies and errours and darknesse though wee haue had an infinite number of idols yet as soone as GOD declareth that he is the euerliuing all must vanish and fall away as water Nowe when further he nameth himselfe Our GOD this is to entise vs
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
euerie one desireth to bee at his ease and in prosperitie wee neede not to bee taught to wishe this vnto our selues for our nature leadeth vs herevnto but for all this it seemeth that wee haue conspired our owne miserie and wretchednes For the meane to prosper is this that we be obedient vnto God and then he shall blesse vs in such for that we shall feele the fruites thereof in all things But what We will not yeeld him the obedience which is due vnto him and therefore we must needes bee depriued of his blessing hee must needes reiect and refuse vs as if we were not worthie to bee in the number of his creatures And so let vs note that God would in this place reproue men and shew them that they are themselues the cause of all the miserie and wretchednesse they suffer in this worlde and that they must attribute it to their sinne and wickednesse But hee would moreouer withall allure his vnto himselfe when he setteth before them a reward as if he said Go to there is great cause why I should be serued of you I deserue it full well at your hands though you haue small regard of me for seeing that you are my creatures is it not good reason that you be my subiectes and render all obedience vnto me Ought you not for the whole time of your life to bee giuen ouer vnto me But yet I will not request you to serue me for gramercie I will for beare mine owne right in this behalfe so that whereas ye are bound to doe all that I commande you without looking or hoping for anie thing loe I yet tell you that I am at hand to blesse you to make you prosper when you shall serue me When our Lord speaketh thus he sheweth that he will in most louing and amiable wise winne his vnto himselfe that he will as it were break their heart that they might be the better affectionated more willingly disposed to serue and please him seeing that hee commeth not vnto them with such rigour and seueritie as he might but yeelding of the right which apperteineth vnto him chooseth rather to execute the office of a Father saying That if we will be his children hee will be a liberall and bountifull Father towardes vs and albeit he oweth vs nothing of duetie yet will he bestowe a rewarde on vs for the seruice which wee shall haue done him Nowe hereby we are admonished that it pleaseth GOD by so great gentlenesse and liberalitie to allure and winne vs vnto himselfe But we must not herevpon inferre that men may merite and deserue any thing by seruing of god As the Papists when they heare such places they runne to their merites and it seemeth vnto them that GOD is further bounde and beholding vnto them than hee hath promised But God contrariwise meaneth to shewe vs that he is readie to applie himselfe to vs and to the fashion of men that he desireth nothing else but to winne vs by all gentlenesse vnto his obedience And this is not for anie profite that he receiueth thereby as in verie deede what profite shall he receiue when wee shall haue accomplished his whole lawe Is this anie way to his gaine and aduantage No. But it maketh for our saluation Ye see then what the intent and purpose of God is what we haue to note vpon this sentence So let vs learne that when we shall haue obeyed our God if he make vs to prosper that this is not for that he oweth vs anie thing and that wee haue deserued it and that wee may vaunt that he giueth vs no more than we deserue but it pleaseth him to display and lay open his bountifull goodnesse towardes vs euen to call that a rewarde and recompense which he of his mere and free liberalitie giueth vs without being therefore bounde and indebted vnto vs Moreouer when hee chastiseth vs and that we are subiect to so manie miseries let vs knowe that wee doe but gather in the fruites of our owne seede Because wee haue ledde an euill life our Lorde must needes shew some signe and taken of his anger that it may bee knowne hee is Iudge of the worlde But hee hath also as well a regarde vnto our profite that is that we might be sorie for our faultes and bee in displeasure with our selues for them and that we should haue our recourse vnto him in true and vnfeigned repentaunce Loe howe GOD when hee sheweth his anger towardes vs ceaseth not to declare his loue for hee seeketh to winne vs vnto himselfe Hee seeth that we are brought asleepe in our sinnes and hee awaketh vs knowing that it is expedient and necessarie that he shoulde so doe Thus we see what we haue to note vpon this place Now in the end Moses speaketh of the lande they were to possesse and saieth That thou maiest prosper in the lande whiche I shall giue thee And againe for the second time he placeth this sentence That it may be well with you in the land which you shall possesse Nowe it seemeth at the first sight that God promiseth no other reward than in this earthlie and transitorie life If it were so the hope of the people of Israel had bene cleane beaten downe But let vs note that our Lorde hath vsed towards this people an other meane than with vs albeit it tendeth to the same end for the sacrifices which were ordeined in the lawe were not to withdrawe the people from the saluation which wee haue in Iesus Christ but they serued rather that GOD might signifie that men are condemned that they haue no other meane to be reconciled vnto him than this which they haue by our Lorde Iesus Christ Nowe for all this men ceassed not to kill brute beastes for their offerings and GOD said Your sinnes shall be pardoned when you shall haue killed for mee a calfe a lambe or a sheepe It seemed them that God would appoint the remission of sinnes by these sacrifices of brute beastes but he did not This was to conduct the people after such a grosse manner to the redemption which in the end was obteined vs in the person of our Lorde Iesus Christ As much was signified by the land of Chanaan God therein would from the beginning propose the eternall inheritance of saluation vnto the children of Abraham in saying to Abraham I am thy exceeding great reward He promiseth not the land to Abraham therein to rest himselfe but he will that Abraham putte his whole trust and affiaunce in him that hee raise and lift vp his hope aboue all the world that he waite for euerlasting life for himselfe and for his whole race But it was expedient because our Lorde Iesus Christ was not yet appeared because the vaile of the Temple was not yet broken it was I say expedient and needefull that this lande of Chanaan shoulde bee as it were a pledge thereof because this was fullie promised him for
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
learne it and obserue it Here againe Moses setteth downe the preface of which before we tooke some view that the Lawe is not geuen onely to the end that men should heare it to knowe what it conteineth but that by it we should also be reformed and that God might proue herein what subiection we yealde vnto him In fewe wordes we see that the doctrine of God consisteth in practise and that we must by our doinges shewe that we haue not in vaine bene taught it Nowe then Moses saith in the first place Heare the Lawe whiche I propose in your eares to the end you should learne it As if he should say that God will not that the doctrine which is preached vnto vs in his name and authoritie should fall to the grounde but that we must receiue it with all diligence and applie our whole studies therein For what is the causes that wee profite so euill in the woord of God but that wee are ouermuch busied in the thinges of the world And if we come to the sermon if we read the holy scripture it is but for fashion and manners sake wee seeke not to performe our dueties as we ought in obseruing that whiche is taught vs But let vs aduise our selues to be better and more diligent scholers while the Lord vouchsafeth to instruct vs by his woord and that is the cause why Moses saith he hath told the Lawe in their eares Indeede this manner of speaking would bee verie hard in our tongue howbeit it importeth as much as if God should say That he speaketh not vnto vs in an vnknowen strange language but sheweth himselfe in as plaine and familiar manner as may be desired Seeing then it is so that God cōmeth downe vnto vs in such sorte as to make a plaine and familiar declaration of his will what excuse shall we haue to alledge if his woord be lost in vs or if it slippe from vs or if we keepe it not to make our profite thereof It is true that for asmuch as we are ouer dull and ignorant we shall alwayes find much obscuritie in the woord of God that the langauge of the Lord is to high and profound for vs but to whom should the fault therof be imputed Let vs note therefore that all they which complaine that the woord of God is hard and obscure as if it were hid vnder an vnknowen tongue are here reproued of a manifest lie Yea that they do God great iniurie yea blaspheme him for that they despitefully dissemble denie the bountie goodnesse which Moses protesteth was shewed the people at the publishing of the law for it is there said that God spake to the eares of the people by the mouth of Moses So that the doctrine which he deliuered ought to haue bene throughly knowen of them And at this day we haue lesse occasion to vse this shifte to alledge that we vnderstand nothing of that which is conteined to holie Scripture for GOD speaketh so neerelie and familiarly vnto vs that we neede but to haue our eares cleansed and prepared to heare him And let vs note that there remaineth nothing but that we be attentiue diligent to profite in the doctrine of saluatiō But withall let vs call to mind that we haue aboue touched namely that this doctrine must be kept folowed throughly for if we doe not allowe the worde of God and yeald our consentes that it is good and true and holie God is much beholding vnto vs What must we doe then See God will make a triall whether he shall be maister ouer vs or no. Now then if the worde of God rule our life that is if we not onely inquire after that which he telleth vs but forsake our naughtie lustes and desires and endeuour onely to please him and to be gouerned by him and his righteousnes when we come to this then see we one good proofe that he hath such dominion and superioritie ouer vs as he deserueth But vntill wee haue profited so much that we are come hither let vs not thinke that we haue profited any thing at all in the doctrine which hath bene taught vs Let this worde therefore of Doing be often called to minde and imprinted in memorie of them which heare the worde of god As howe Beholde God doth vs this courtesie in vouchsafing to teach vs And why is that Is it to this end that we shoulde onely lend our eares to say in the end Yea well said that is good Nay but to the end our life shoulde be reformed and because it is a true and certeine rule that we shoulde not erre as we haue done and as many poore ignorant wretches doe which are straied from the right way and are not instructed as we are vnto whome this doctrine ought to serue for mortification and newnesse of life that God may beare rule ouer vs and that we be subiect to him Thus wee se in effect what Moses meant when he protested vnto the people in this preface that he set before them the lawe not that they shoulde heare it and so but haue their eares beaten there with but that they should receiue it and keepe it Nowe for the better confirmation of this he alledgeth That God had made his couenaunt with that people on the mount Horeb the better to persuade them to feare God and to continue in his obedience For if God woulde onely require of vs that which is his due yet were we sufficiently bounde to cleaue vnto him and to obserue his commandements but when it pleaseth him of his infinite goodnesse to couenant with vs to binde himselfe vnto vs when he needeth not to stand on articles with vs that he wil be our father and sauiour that he will receiue vs for his flocke and heritage that wee may liue vnder his gard and protection offering vs euerlasting life seeing that he doth all these thinges ought not our heart to be softened though it were of stone When the creatures behold that the liuing God abaseth himself hitherto as to treate the matter with vs and to say Goe to let vs consider what we are both you see what an infinite distance is betweene you and me and knowe that I could commaund you what seemeth good to me and not haue any thing to deale with you and that you are not worthie to come nighe me or to haue any acquaintaunce with him which can command what he will without any further declaration than this See this I will and this is my minde yet loe I yeald of my right I come hereto offer my selfe to be your guide and sauiour I will gouerne you you shal be my familie if so be that you will content your selues with my worde I wil be your king and you shall be my subiectes for all this thinke you not that the couenant which I haue made with your fathers was to gaine any thing of you for I haue no neede nor want of any
gelous God visiting the iniquitie of the fathers vpon the children euen to the third and fourth generation of them that hate me 10 And shewing mercie to thousandes of them that loue me keepe my Commaundements BEcause men are so farre inclined to corrupte the worshippe of God by wicked superstitions it behoueth that God feare them by his threates to the end they might be as it wereforceably kept backe when otherwise they woulde carrie them selues headlong by their vanitie to imagine of GOD cleane contrarie to all that which is agreeable with his Maiestie And this is a pointe worthie to bee noted For it seemeth as wee haue alreadie touched that it was now needelesse to forbidde the people of Israel to make any images after they had knowen the liuing god But because of our cursed inclination it was requisite that this so streight a forbidding as wee see should be adioyned And this is done as well for vs as for them because this vice is as it were settled in our bones If God shewe not that he will not suffer idolatrie and that wee bee not wounded with such threats there is not one amongest vs which forgeth not an infinite number of idols and by this meane the honour due to the liuing God is transported vnto our fantasies Let vs note then that here we are reproued of hauing a cursed and peruerse nature whiche alwayes draweth vs to superstition and that there is great need that we be held backe after some violent and forceable manner For of our owne good will we neuer serue GOD in such sort as that we imagine nothing of him but that which is proper to his Maiestie And withall wee may note to what purpose our good meanings serue vs For if there be any thing in whiche men may excuse them selues with this that they thinke they do well it is when they forge vnto them selues idols For to what end doe they make them but to serue God to bee stirred vp to greater deuotion and to haue a more strong assuraunce that GOD will heare them in their requestes These then are the men whiche may best pretend this colour of good meaning but yet we see on the contrarie side that God hereby is grieuously angred wee see how he pronounceth an horrible sentence of condemnatiō vpon all them which leaue them selues to be gouerned by their thinking and meaning They will say still and the thing is so That they thinke to serue God but what He accepteth no such seruice but rather accurseth it and that by good right For as wee haue aboue shewed his maieslie is disguised when one will make vnto him a visible image We are then instructed in this place to doe nothing as seemeth vs especially when there is any question of the seruice of God that we attempt nothing after our owne fantasies but that wee followe in all simplicitie that which he appointeth by his worde without adding of any thing vnto it whatsoeuer For assoone as wee shall haue declined neuer so little herein what euer we alledge to make our cause good God will not leaue vs vnpunished For this is no vaine threate when he saith That he is a God of gelousie and anger which visiteth the iniquitie of parentes vpon their children Thus you see then two pointes which wee haue to beare in minde in this place The one is that because wee are by nature ouer much giuen to idolatrie this threatning of God commes alwayes before our eyes to the end we presume not to mingle any thing with his word or to deuise any kind of idolatrie but that we serue him purely according to his nature and not according to our fantasie And let this be for one note The other is that we knowe we must not pretend our good me aninges to iustifie that which we shall haue inuented and deuised but contrarie wise let vs remember that the principall seruice which God requireth is obedience Nowe let vs come to the wordes which are set downe in this sentence God saith in the first place I am thy euerliuing thy God or thy mightie and strong one Here againe he setteth himselfe against all idols For wee haue alreadie seene that to redresse the superstitions of the Israelites he declared himselfe in his maiestie Nowe this is to take all excuse from men when GOD once manifesteth himselfe vnto them When wee knowe not which is the true religion neither can discerne who is the true GOD it is no maruell if all our senses wander and wee runne hither and thither without any right directing of our wayes as poore wanderers but when God hath once declared himselfe vnto vs and wee knowe his trueth then is there great reason that all our dreames fall to the grounde and that wee abide stedfast in that whereof wee haue knowledge For this cause God repeateth this thing That he hath declared himselfe to his people and hath chosen them to himselfe and that he will gouerne them euen by the lawe which is nowe published And of purpose nameth he himself A gelous God wrathfull For this word importeth both these thinges And againe although he be called here God notwithstanding the worde he here vseth is deriued from a word which signifieth strength feare Now when he nameth himselfe Gelous there is no doubt but he meaneth thereby to signifie that he will not suffer that his honour be violated or that he be robbed of that which properly belongeth vnto him to haue it geuen to creatures that he can not patiently endure any such treacherie Therfore when the honour of God shall not be so priced on our part as it deserueth let vs knowe that he will not neglect it For wee shall feele in the end that he forgetteth not himselfe but will mainteine his glorie as he declareth throughout all the holie scripture Verely if wee had but one droppe of true vnderstanding wee woulde be zealous for the honour of our God so that wee needed not to be stirred vp herevnto wee woulde of our selues endeuour to accomplishe that which is written in the Psalmes that is That his zeale should deuoure vs that we shoulde burne within our selues when wee see his maiestie reprochfully abused it would be I say that wee should then feele within vs a burning and consuming fire But what Wee are curious to mainteine our owne honour and in the meane while wee will suffer that the honour of the Lorde bee trampled vnder feete that men make their sporte and game of it that men haue it in derision and mockerie or at least that men mangle and teare it in peeces And therefore when the worlde shall be wholie set on idolatrie when all of vs shall neglect our duetie in the seruice of God shall not our Lorde after he hath reproued our loosenesse and vnthankfulnesse in this point shewe that although wee haue bene carelesse herein he will yet haue such a zeale as behoueth him to mainteine his honour and
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
that they also aswell obserue the rest and yet they were not sanctified of GOD and this signe could not apperteine vnto them as wee haue alreadie said It seemeth then that GOD vnhalloweth the sacrament when he communicateth it vnto the vnfaithfull and those which were not circumcised to beare the marke and signe of the couenaunt to them whiche had neither the lawe nor the promises But we are to obserue that this which God speaketh here of straungers extendeth it selfe onely and belongeth vnto this people which he had chosen and adopted For we know that if thinges contrarie to the seruice of God bee permitted although one shall happily saie These which offende are not of our societie and companie we shall notwithstanding be induced by their euill examples to follow them If the straungers had bene permitted to labour among the people of the Iewes what might haue happened hereby The Iewes would haue had dealings with them and so haue defiled themselues they would haue made small difference betwene this day others For when examples are set before our eyes we are easilie led away to that which is euill And albeit there should be no great occasion of turning vs aside yet is our nature so inclined vnto euill that we are easily induced herevnto And how would we resist them when we shold be altogether drawen forward into wickednesse Thus if libertie should haue bene permitted vnto strangers to labour and to doe their businesse among the people of Israel they would soone haue bene corrupted euerie one would haue dispensed with himselfe for this libertie to violate the Sabbaoth day vtterly neglecting the obseruation thereof So then to the end all such occasion of transgressing against this rest might bee remoued and that this day might bee obserued with greater reuerence as God willed that the beastes and cattell should rest so commaundeth he that the strangers do the like Now this ought to serue for our instruction For it is to teach vs that vices ought not to be tolerated among those which make profession of Christianitie but that men ought to punish the offenders yea though they be but strangers and wayfaring men As how When blasphemies are condemned among vs if a man heare a stranger to blaspheme to make a scorne of God and yet hee suffer him and dissemble the matter is not this to suffer a stinking sore to fester to the corrupting and rotting of all the rest See I say what is done when blasphemers shall be so borne withall when they shall haue their flote and full saile in their wickednesse and that men will not represse them albeit they be so open and manifest that men may heare and see them But it is to euident that we are so farre from punishing the blasphemies of them as they deserue which are not of our religion that it is to be seene how we suffer them in those which are together among vs make profession of Christianitie And this is to our greater confusion For when we suffer among vs either Papistes or Iewes or other like as at this day the world is full stuffed with contemners of God when we suffer them I say to raile on the doctrine of the Gospell and to blaspheme the name of God shall we not breede vp so daungerous a disease as after short time shal be incurable and past all remedie If we suffer wicked and dissolute straungers to make here an open sale of their outrages and dissolute behauiours must it not needes be that we bee drawen with them into the like wickednesse and so be altogether corrupted So then let vs diligentlie note that God will haue his people exercised in such puritie that not onely they which make profession of being Christians absteine and keepe them selues from euill but also that they suffer not as farre as shall lie in them others among them to liue inordinatelie For we must remember that the earth is as it were vnhallowed and defiled when the seruice of God is defiled and his holie name dishonored the earth I say in the which by his pleasure we dwell is defiled and accurssed or at least is nothing beholding vnto vs if it be not So then when God hath giuen this priuilege to his children that they may remoue all idolatrie out of the land wherein they dwel without all doubt if they doe it not they shall prouoke the anger of God and his vengeaunce vpon them selues If now wee would permit that the abhominations of Poperie shuld be mingled among vs if by some speciall priuiledge one would graunt a masse to obstinate Papistes which would liue here if one would yeald them some corner of the land to committe their idolatries and superstitions therin can it be but we should drawe on vs the wrath and anger of God kindle the fire of his vengeaunce against vs And why Sithence God hath giuen to them which haue the sword of iustice in their hand and the administration thereof seing that he hath giuen them I say all power and authoritie to chace and put away from out of the land all idolatries and infections of Papistrie certeinelie if they allowe and mainteine them this shal be euen to driue God away that he dwell not nor beare rule among them So then let vs note that not without great cause our Lorde woulde that the straungers whiche dwelt among the people of Israel although they were of an other faith and religion should be constreined to obserue the seuenth day Not for any cause touching them selues or for their instruction For they were not capable hereof but because they should not bee an occasion of offence to draw the people into sinne and because the seruice of God should not be violated and that the land which he had giuen to his seruant Abraham for an inheritance might be wholie dedicated vnto him We are therefore hereby warned not only to sanctifie our selues by Gods worde but also not to suffer any disorder among vs but that all such thinges be remoued cleane away Now further note that when our Lord wil that we haue such a zeale to maintesne his seruice that euen they which professe not themselues to bee of the Church should be constreined to order conforme themselues to vs when they liue in our companie that we shal want all excuse if we on our part be not wholie geuen vnto him be as mirrors spectacles to draw allure the vnfaithfull to win them vnto god For if we when they shall erre wil reprehend them in the meane while they may perceiue the like or greater vices in vs shall they not haue iust occasion to mocke despise all our admonitions So then seeing it hath bene cōmanded not to permit strangers to do things contrarie to the seruice of God let vs know that we are in double maner cōmanded to walk warilie in all carefulnes in such humilitie sobrietie that strangers may be cōpelled forced to
confesse that our chief desire is willingly vnfeignedly to honor God that we cānot suffer any reprochfullie to abuse his maiestie Thus ye see what we haue to beare in minde vpon this place which we ought at this day with all diligence to obserue albeit it be preciselie geuen in commādement to the Iewes for in substance truth it belongeth vnto vs For as in old time our lord brought this people out of Egypt so at this day hath he drawen vs out of the gulfe of hell hath deliuered vs from eternal death from those deepe and darke dongeons wherein we were plunged to bring vs into his heauenlie kingdome hauing redeemed and purchased vs to himselfe by the bloud of his welbeloued sonne our Lord Iesus Christ Now let vs cast our selues downe before the face of our good God with acknowledging our faults praiing him to make vs feele them better than we haue done that labouring to reforme our selues more and more to his iustice we fight daily against the lustes and desires of our flesh and continue so long in this combate vntill he hath fullie freed vs from it and reformed vs vnto his image in the which we were first created That hee will graunt this grace not only to vs but to al people and nations of the earth c. The. 7. Sermon wherein it is entreated of the second Table Deut. Chap. 5. 16 Honour thy father and thy mother as the Lorde thy God hath commaunded thee that thy dayes may bee prolonged and that it may be well with thee in the land which the Lorde thy God geueth thee WE are now come vnto the second Table of the lawe wherein God sheweth vs how we ought all to liue here together For as it hath bene aboue touched there are two principall thinges required in our life The one that wee serue God purelie and sincerelie The other that we liue with men in all integritie and vprightnesse rendring vnto euerie one that which apperteineth and belongeth vnto him Now as the honour of God is more excellent than all that which concerneth men so it behoued that in the first and principall place the rule of honouring God as we ought should be geuen And this is handled dispatched in the first Table Here then God beginneth to declare vnto vs in what sort our life ought to be ordered if we wil applie our selues vnto the dutie we owe vnto men Now we haue also declared that God requireth no honour of vs for any neede he hath of it or for any profite it bringeth vnto him but it is for our welfare and saluation that he requireth it So then he will proue our obedience and the loue we beare him when he commaundeth vs to walke in all equitie and vprightnesse with our neighbours and that we liue together in such concord and fellowship that any one bee not geuen vnto himselfe but that we communicate together and that euerie one according to his abilitie and power to do well employ and force himselfe therevnto This say I is the proofe which God maketh to knowe whether we worship him vnfeignedly and from our heart For we might make many faire countenances and vse great ceremonies but God shall not content himselfe with it And this is the cause why our Lord Iesus Christ saith that the principall point of the law is iustice iudgement vprightnesse faith which worde importeth here fidelitie or faithfulnesse Therefore when we liue with men without hypocrisie and dissimulation when we are not geuen to our subtile sleightes nor malicious practises wee studie to minister vnto and to serue euerie one in his commoditie we mainteine right resist wrong as much as lieth in vs loe the chiefe and principal part of the lawe Not that the seruice of God ought in the meane while to be forgotten or that it is of lesse importance but because it is vnpossible that men acquite themselues in their duetie toward their neighbours except they be led herevnto by the feare of god Now let vs handle this commaundement last recited which concerneth the honouring of father and mother And here although expresselie mention be made of the father and the mother there is no doubt but GOD meant to deliuer a generall doctrine of hauing all superioritie in honour For graunt we which must needes be confessed that the lawe conteineth a perfect rule of doctrine wherein nothing is wanting and this which we haue said must needes be so For if it hath not touched any thing of the duetie we owe to other superiours as princes and magistrates and those which haue the sworde of iustice if it hath deliuered nothing concerning maisters it should haue some default in it Therefore we must conclude that God hath commaunded that all they which are in any degree of honour and authoritie be honoured and obeyed Moreouer seing all preeminence and superioritie commeth from God and that this order is established and appointed by him without the which the world could not stande what might be thought if God made no account of this when he gaue forth a certeine forme of liuing well and in all holinesse Neither ought we to account it straunge that vnder one speciall kind of obedience to bee yelded to all superiours the whole is comprised For we haue alreadie touched how this ought to be obserued in the law and we shall see it more plainlie hereafter And this was not done because God could speake in no other manner but for our better profite and instruction For we know that albeit men desire to seeme subtile and sharpe witted yet cease they not alwayes to couer themselues with the buckler of ignorance If we might espie that the law of God presseth vs ouer sore we would feigne haue some excuse to exempt our selues from the subiection of it And if the lawe of God were not apt and conuenient to instruct the rude and ignoraunt many would alledge that they are no great Clerkes that they neuer went to schoole It should seeme then that the law of God might not bind them But when we see that God abaseth himselfe to our rudenesse and that he speaketh grosselie according to our capacitie this taketh from vs all excuse this remoueth all pretences whatsoeuer and euerie one is bound to order him selfe aright and we all must confesse that there is nothing which hindereth vs from doing our dueties but that we be rebellious against God and will not beare his yoke Lo why vnder one kind God comprehendeth the whole that he might instruct traine vs vp like yong children whiche are not capable nor apt to be taught after some absolute and perfect maner This therfore is the true and naturall sense of the place as we shall see hereafter For as God deliuered the ten commaundementes or wordes as he calleth them so he annexed also the exposition of them to the end nothing might be obscure and that men might not doubt or dispute of that which
is alwayes this exception vnder it so that this derogate nothing from the right which apperteineth vnto GOD of which it hath bene alreadie handled in the first table For wee knowe that the seruice by the which God is worshipped ought to goe before all other thinges And see why Saint Paule also willing to geue vs the exposition of this place expressely addeth that the children ought to obey their fathers and mothers howbeit in the Lorde And we haue said that the foundation wherevppon wee ought to builde is when wee will bee obedient humble and subiect to our superiours namelie to knowe that almightie GOD is represented in their persons Now take away the foundation and must not the whole building totter and fall vnto the ground But all they which haue not respect vnto God take away the foundation of this doctrine So then the going forward is peruerse and wicked Now this ought to admonishe aswell them which bee in authoritie as those which are subiect vnto them If then men and women haue children they ought to knowe that no subiection is due vnto them except God beare rule aboue all What is then behoofull and necessarie to bee done It behoueth a father diligently to instruct and bring vp his children in the feare of God and that he beginne himselfe to shewe them the way herevnto The mother must doe the like that God may haue his honour aboue all both small great old and young Let Magistrates in like manner seeke by all meanes they may that God be serued and honoured let them mainteine asmuch as lieth in them all that which apperteineth vnto this end sith he vouchsafeth to doe them this honour which they deserue not to sit in the seate which is dedicated to his maiestie to carrie the sword which as a thing sacred and holie apperteineth onelie vnto him let them shew that they are in deede his officers Seeing then it is so that he hath lifted them vp vnto such a dignitie of which they were in no respect worthie let them at least shew this that in his name it is that they haue all authoritie that they referre it vnto him Ye see then how Princes ought to discharge themselues of their dutie euerie one ought to doe the like in his familie houshold Let those vnto whom God of his goodnesse hath graunted to haue men seruantes maides consider well that there is a Maister aboue them all who ought so to be obeyed that his right alwayes be reserued vnto him wholy entirely Loe what instruction al superiors in what degree soeuer they be ought to learne the instruction I say which they are taught commaunded of obedience to god Moreouer when fathers mothers Magistrates will raise vp themselues against God and be lifted vp with such tyrannie as to challenge to themselues that which perteineth vnto God alone when they will turne vs from his obedience ye see an exception which before we haue put downe which maketh that they ought not to be obeyed It behoueth therefore that God goe before and then that the creatures followe after in their subalterne as wee may say that is their seuerall successiue order And in verie deede the cause why for the most part that meekenesse humilitie is so little regarded in the world that the children arme themselues against fathers mothers and behaue themselues as wilde beastes that the people are full of wickednesse and rebellion that seruantes also are full of disloyaltie and disobedience that there is no dealing with any of these to reclaime them in what sort soeuer is the iust punishment of God vpon them which abuse the dignitie which he hath geuen them For oftentimes wee see that the Princes beare not rule to magnifie and set foorth the name and glorie of God to cause that he bee honoured as he deserueth but they drawe cleane backeward herein they will set vp and make themselues idols euen to plucke God as it were cut of his seate to place themselues therein One shall see this at the least one shall see the Princes reigne and beare rule licentiously euen with all the raines of the bridle loosed and God therefore must needes reuenge himselfe of them As for fathers and mothers what zeale haue they to instruct their children in the feare of God All is one with them so they may aduaunce and set them vp in the world yea it seemeth they are disposed to bring them vp in all impietie and vngodlines in all contempt of God and of this word If the fathers be wolues themselues they would haue their children wolues whelpes if they be old foxes they would haue yong cubs to their children if they be serpents themselues they would haue also a serpents broode We see this to be so It is therefore good reason that God aduenge himselfe when the creatures of forget themselues and especially when men know not and acknowledge that God hath stretched forth his hand to lift them vp to communicate vnto them part of his honour euen in a degree right vnderneath him It behoueth we beare this always in mind But what Is not this a wicked villanous vnthankfulnesse when a man which is in authoritie of iustice knowes not to say Who am I Loe I am a poore worme of the earth yet God vouchsafeth that I beare his name as in his behalfe withall that I execute the authoritie which he hath giuen me When a man forgetteth thus to reason with himselfe is he not ouermuch vnthankful Againe when fathers consider not to say Lo God which is only father of all mankind yet notwithstanding he yeldeth vnto me this so honourable a title it is then great reason that I aduise my selfe wel to render an account hereof When maisters mistresses know not to thinke thus We are no better than others yet God hath honoured vs not onely in creating vs after his owne image likenes but in geuing vs this preeminence aboue them which are vnder our subiection when I say men will not knowe thinke thus must we not say that they are become altogether brutish beastlie Let vs therefore diligently note that rebellions often times proceede from them which are in authoritie which know not their office namely that they ought aboue all to procure that God haue his honor that he be serued worshipped that men yeeld subiection obedience vnto him True it is that the rebellious children people seruants shal not be excused for all this but yet we see that this is a iust vengeance of God by so much the more we ought to be stirred vp to followe this which is declared vnto vs both in this place in all the holie scripture where this commandement is alledged Let euerie one of vs then haue a respect vnto his vocation and consider to discharge our duetie in our state calling Let them whom God hath honored so much
this importeth that men are of like equalitie But this notwithstanding seeing it hath pleased almightie GOD to appoint certeine degrees wee must returne vnto this point and obserue this order that he which hath any preeminence be so esteemed accounted of amongest men And we ought not here to make this allegation Why Is he better than I For this difference of degrees proceedeth not from this that one is better than another but this is because it pleaseth God to giue preeminence vnto some whom he will also haue honored Now this is not sufficient that childrē honor their fathers by bearing som reuerence to them but they must succour them they must employ them selues for their behoofe and commoditie as much as shal be possible And in verie deed Iesus Christ sheweth that there is nothing but meere hypocrisie when the children shall onely make some signe of loue or honour to fathers and mothers in the meane while leaue them helplesse in neede and necessitie This is to defraude parentes of their right this is to mocke the lawe of God when men will so obserue it by way of outward ceremonies As much is to be said of all subiection For it is required that we make not some signe only of honor but that wee render all the right of dutifullnesse which apperteineth vnto him which is in any preeminence aboue vs yea and that wee doe this of our owne accorde and goodwill Men trulie would be exempted from all kinde of bondage and subiection but seeing God hath ordeined so diuersse an order we must frame our selues therevnto and that not by force and constraint For what account shall be made of this if we obey God in despite of our teeth and our hearte driue alwayes the contrarie way and drawe cleane backward Our will therefore must bee present in this behalfe and we must account it as sweete and pleasaunt whatsoeuer our Lord hath commaunded vs You see then wherein consisteth the first step and degree of honest and vpright walking with men namelie that wee knowe that fathers and mothers and all others which are lifted vp to any dignitie aboue vs must haue the honour and obedience which apperteineth vnto them otherwise God is dishonoured in their persons and this is as much as if we refused to do him homage to yeld our selues subiect to him Now in the next place after this fift cōmandement Moses addeth That we cōmit no murder It is true that at the first sight it would seme God should prescribe vs no great perfection in forbidding vs murders But we haue to note that God would comprise in some short sentence all that whiche were requisite to the well ordering of our whole life And therefore it was not for him to forget or leaue any thing behinde Now we must knowe that the life of men shall then bee well ordered when they absteine from doing of euill from all wrong and violence againe when they walke honestlie in all chastitie when they doe no hurt one to an other when they shall keepe their tongues also from harming their neighbors by lying or any slaunderous speaking All these good properties ought to bee in vs if we will conforme our selues to the will and iustice of god So then wee ought not to maruell that God speaketh here expressely of murders For this is the better to bridle vs that wee presume not to commit any outrage or attempt any way to harme our neighbours But for all this let vs beare in minde that whiche before we haue touched namelie that God hath spoken after a grosse rude manner to applie him selfe to all sortes of men and to be vnderstood euen of the most idiotes For wee see how euerie one excuseth him selfe of ignoraunce and if a thing be somwhat hard and obscure it seemeth to vs that wee may wash our handes as innocent and guiltlesse if we shall haue failed in our dutie and if wee can say Oh this was ouer high and to profound for me and I could neuer come to any vnderstanding of the matter we thinke all is cocksure To the end therfore that men might no longer haue such shiftes God would speake in such sorte that euen little children might vnderstand what he saith That is the cause why in so shorte and plaine wise he saith Thou shalt doe no murder Moreouer let vs note that God to bring vs by little and little to liue well proposeth vnto vs those thinges which are most detestable most to be abhorred that we might lerne thereby to take heede of doing euill For example in this place he might well haue said Ye shall doe no iniurie ye shall vse no violence with your neighbours Hee might well haue spoken thus But he woulde rather speake in this place of murder And why Because this is a thing contrarie to nature when men aduaunce them selues to deface the image of god We must then needes haue murders in horrour and detestation except we be altogether brutish and beastlie How euer it bee this teacheth vs that the thing is ouer enormous and outragious and which wee ought to detest and haue in execratiō which is as murder God therfore to the end he might hold vs in more strong and sure bondes and the better withdrawe vs from all harme doing and from all wrong and iniurie sheweth vs that wee ought not to pollute and defile our handes in the bloud of our neighbours Well then when one absteineth from murder is this all which is required Nay there wanteth yet verie much as anon shall appeare when we haue more fullie declared this matter For God will hold both our heartes and our thoughtes in subiection he will be serued in such pure and sincere manner that we nourish within vs no euill will against our neighbours Therefore when he speaketh of murder it is as if he said Marke ye and be heedfull in this matter If you had not the written lawe if you were altogether as the Painims yet should you haue this imprinted in your heartes that murder is a thing wicked and detestable Now I declare to you that I hold condemne for murderers all those which commit any outrage against their neighbours all those which deuise any thing against them all those which nourish within their heartes hatred and rancour Loe how God interpreteth him selfe Now let vs diligentlie note that not without great cause our Lorde hath forbidden such murders And why Because we can not dwell with men but in absteining from all iniurie and violence Howbeit vnder one speciall kinde he hath forbidden the whole And why For if he had vsed many woordes and made some long discourse one might haue said I remember not so long a lesson and it was to hard for me Loe why God would speake in one word euen to the end his doctrine might by and by be learned that his lawe might easily bee imprinted in memorie We neede not turne ouer many leaues wee
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
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
and molested by vs It shall bee further handled hereafter touching the goodes also of our neighbours that we ought not to beare false witnesse against them and this apperteineth in like sort to the iustice and vprightnesse which must bee in vs So then if we will reserue vnto euerie one his right we shall vse no violence or iniurie in the persons or goodes of our neighbours we shall not attempt to spoile any one of his substaunce But here God enterlaceth another precept That we commit no fornication which is comprehended vnder the word of sobrietie or temperance For albeit we robbe not any one of his substaunce although wee be no murderers nor barreters yet beeing vnchast dissolute brutish and beastly in our life we may not thinke that God is pleased with vs For no thing is so inseparable as vprightnesse and sobrietie seeing God hath ioyned them together in his lawe and that we see how he hath confirmed the same by his Apostle expounding by him this which is here briefely touched And therefore if we will haue the naturall sense and meaning of this place let vs knowe that God here commaundeth vs to leade such an honest and chast life that there appeare no filthinesse no loosenesse of behauiour no vncleannesse in vs Loe what is the summe and contents of this precept It is true that expressely hee forbiddeth vs in this place to be adulterers that is to say to violate and breake the faith plighted in marriage that none entise and allure the wife of another but let vs diligently note that which alreadie we haue touched that God vnder one forme or kinde comprehendeth the whole and setteth before vs that which by nature ought to bee abhorred and detested to the end wee might the more abhorre all fornication and vncleannesse Wee declared yesterday that when men are tempted to doe euill they seeke to beguile and deceiue themselues thinking the fault shall be but light And so from the lesser they proceede to the greater God contrariwise to holde vs in a streighter bridle setteth downe vnto vs the sinnes which are more enormious to the end that being preuented with a greater feare wee might not so easily bee induced to committe any fault As if he saied Take heede how you fall for this might be to breake your necke Persuade not with your selues that you shall slide but a little aside for you shall haue a deadlie fall and therefore take ye diligent heede Loe in effect why God proceedeth after this manner in his lawe and why nowe hee speaketh not in generall of all fornication but of adulterie which is to breake wedlocke Now we know that if any thing must bee kept holie and inuiolable in the whole life of man it is the faith which the husband plighteth vnto the wife and the wife promiseth vnto the husband True it is that all contractes and promises wee make must faithfullie be obserued but if we make comparison we shall finde that marriage not without great cause is named the couenaunt of God. Solomon sheweth by this worde that GOD beareth rule ouer marriage hauing it vnder his garde and protection And for this cause if the husband breake his promise which he hath made vnto his wife hee is not periured onelie towardes her but towardes god As much is to bee said of the woman that she doth not onely wrong vnto her husband but to the liuing god For vnto him is she bounde in as much as God also will haue the care of mainteining marriage whereas it is ordeined by him and he himselfe the author thereof Therefore when wee heare this worde of adulterie wee ought to holde it as execrable and accursed as if men would in expresse termes despite God when they will as enraged and furious beasts breake the holie and sacred bond which he hath established in marriage Now then we see how highlie God estemeth of honestie and chastitie And why When he will that we be sober continent chaste and modest he saith vnto vs Except you be honest and sober you be as adulterers that is to say What so euer excuse you shall pretend before men to make your faultes light and little I haue you in great hatred for all your life is infected before me you are corrupt stinking in my sight We see then as I haue alreadie touched that here is a streight commaundement to holde vs in all honestie and modestie And by this we see how the excuse of them which say They do none any wrong when they are inordinate in their liuing and full of many outragious enormities how vaine I say and friuolous this excuse of theirs is For our Lord knoweth well why he vsed this maner of speaking For it is not because he is tongue tied and cannot speake otherwise or that he knew not in what order to set and digest his matters but because hee would shewe that albeit men will make the matter very small when they are dissolute and disordered in liuing hee hath an other balance than so wherein to weigh their offences and will condemne all of them as adulterers which abuse themselues to all villanies and vnchast dealinges So much the more therefore ought wee to weigh this worde which is here mentioned when it is said Thou shalt not bee an adulterer But all this notwithstanding wee must consider of the degrees which are conteined vnder this commaundement In the first place then let vs know that God wil haue the holy coniunction in wedlocke kept pure vndefiled For if our persones are counted pretious our liues held deare in his sight he will also that the loyaltie and mutuall faith which ought to be betweene the husband and the wife be in price and estimation that such an holy thing as marriage is be not set forth to all reproch and villanie And this ought to teach vs that GOD will not haue a man cast an vnchaste eye on the wife of his neighbour And why For our Lorde hath alreadie coupled her vnto her husband Hee will that her husband bee her shadow that when we thinke on euill and set our minds on any vile lust we ought to stande in feare of that which is declared vnto vs namelie that God will wreake himselfe on all them which violate and defile the holy coniunction which hee hath set foorth in his owne name And this in like sort perteineth vnto wiues touching their husbandes namelie that the wife ought not to geue her selfe ouer to wicked desires when shee beholdeth a married man And why God himselfe hath assigned vnto her her mate It behooueth then that except wee will bid battell to our Creatour euerie one liue in his houshold as he is matched that this order bee inuiolablie kept seeing God is the authour thereof This is one point to be obserued Moreouer we must alwayes returne to this point to consider of the nature of God that he is not an earthly Lawgeuer that he forbiddeth not
of their bloud and it seemeth him that a man plucketh his heart and guttes out of his bellie when he eareth one morsell of meate at his cost and charges Such miserable couetousnesse or rather such brutish crueltie a man shall see in the riche and this is a thing ouer rife and common So then it is not without cause that Saint Paule saith we shall haue profited exceeding much when we shal haue learned to bee rich that is to say that we shall not bee stirred vp continually with a desire of getting more and more If God giueth vs anie abundance let vs learne to keepe our selues within our bounds without further coueting to say O such a peece of ground would be good commodious for me I must adioyne this to mine that other also And againe this is not yet all that a rich man desire not to growe further in wealth but it behoueth that we be poore in heart that is to say that we bee puffed vp with no such pride as to repose our trust and confidence in our riches that wee take not an occasion by them to oppresse such as are feeble and weake such as haue no credite to vnderproppe and staie them vp in this worlde lastly that we be prest and readie to bee impouerished when it shall please god He which at this day is verie rich which hath his garners and his sellers full which hath his bagges fraughted and full stored which hath lands and possessions which hath a rich trade of merchandize let him when it shall please God to bereue him of all not thinke it straunge let him not be euer much grieued for it but let him minde the patience of Iob to say The Lord hath giuen and the Lord hath taken it blessed be the name of the lord Ye see then howe it is a verie harâ— thing to be rich yea except we come to this point to order our selues to the wil of God to receiue peceably what soeuer hee giueth vs that is to say to beare patiently the pouertie which he sendeth and to content our selues with that which hee shall haue giuen vs into our hand without setting our heart thereon For otherwise it must needes be that we be alwayes theeues whether we abound in riches or be in pouertie For the poore shal be prouoked to do euill it seemeth them that God will dispense with them for their wickednesse yea oftentimes they will vse this cauillation O I see this man seeketh nothing else but to deuour me euen to teare the flece froÌ„ my back he would destroy me altogether if it were possible and why shall it not be permitted me to reuenge my selfe on him Lo how euerie one would pay himselfe But it is not for vs to take from him that which he hath spoiled So then if we be poore wee shall incontinently be driuen to stealing except wee take vnto vs this bridle to say Well our Lord will exercise vs and for this cause we want the goodes of this world We haue not that we coulde wish and this is to this end that it pleaseth God so to humble vs Lo one thing to be noted And let a man labour diligently to surmount this temptation For we see that euen Solomon desireth of the Lord not to be poore for feare of being prouoked to steale When such a personage feareth yea and maketh this request vnto God in the name of all the faithfull ought not wee to stand vpon our gard So then they which are in neede and necessitie both of bread and of drinke and know not on which side to turne them to be releued they which lead so poore a life that ofttimes they haue not so much bread as to slake halfe their hunger others which haue not their eases and commodities as they could wishe and desire let all these in this case take heed they commit themselues into the hande of God and pray him to giue them grace to walke in such sort that they bee not induced to wrong or iniurie anie one vnder this colour that necessitie presseth them ouer sore And let them which haue winde and tide with them which flote in prosperitie and wealth which haue their purses full of monie take heede they oppresse not the poore as they haue alwayes their nettes laide to this purpose For see howe the riche behaue themselues herein If they see a poore man falling into decay they are as greedie hunters they come incontinently to ouerthrowe and cast him vnder foote and they turne themselues hither and thither and make manie circuites vntill at length they shall haue entrapped the poore man Let them therefore which haue wheron to liue take heed howe they ouerflowe their bankes but let them hold themselues rather backe so that they abuse not their plentie and abundance Let them which are of greater wealth take heede they lift not vp themselues to oppresse those which haue little Behold how we ought to proceed in our degree and calling Yea when we haue occasions offered of doing wrong and iniurie albeit we are of our selues subtile ynough to seeke them out from farre let vs beware we repell all such wickednes And whereas rich men thinke that they haue made great gaine by the losse of an other let vs knowe that they haue cutte the throte of poore men and that they haue made manie widowes and orphanes though they thinke little hereof But because our wittes are so sharpe and subtile to dâ—uise all occasions of harme doing let vs haue an eye vnto our God who woulde make a proofe and triall of our obedience in our vocation We shall happily haue the sword in our handes but let vs take heede of doing any hurt let vs consider that if we were in the same state that poore men are we would gladlie wish to be releeued and succoured Briefelie if we will absteine from theft let vs not bee either cruell wolues nor wilie foxes For all they which walke deceitfully and maliciously are as wilie foxes Truely poore men what neede so euer they are in when they are led to doe euill they shew themselues no longer men if they vniustly rake vnto themselues the goodes of another But they which commit their theeueries by violence and oppression are as brute beastes which seeke nothing else but to consume and deuour al. So then that we be not theeues let vs not be cruel Aboue al let vs learne to waite for all that which shall be necessarie for vs in this present world from the bountie and blessing of god If we hold fast this rule it is certeine that all couetousnesse and all pillages and all deceites and all such like thinges shall soone be remoued We shall not neede then any other medicine than this to heale all our vices namelie that we lift our eyes from ground to say God is our father he will prouide vs of all that we stand in neede of it is hee from whom we must
looke for all that apperteineth to the maintenance of this present life brieflie it is his blessing which is the fountaine of all riches If we were well and throughlie persuaded of this we should not neede more preceptes in the lawe to forbid stealings we should not neede anie more admonitions wee should not neede anie more aduertisements this onlie word would suffice But what Wee demaund of GOD our dailie bread and while wee protest that hee sustaineth and nourisheth vs wee exercise our rapines our pillinges our deceites and other such wickednes Is not this euen to mocke God when I say with my mouth Giue me my dailie bread and in the meane while I go to seeke it of the diuell For if we vse such vnlawfull meanes if we deceiue one if we spoile an other from whom is it that we take our goods Is it from the hand of God or rather from the hand of the diuell Are we not companions of theeues and of robbers It is certeine therefore that we would the diuell enrich vs when we are giuen so to deceite and extortion and which more is it is a sure signe of our infidelitie and vnbeleefe and that we attend not anie thing at all on the blessing of God and thinke not that he is rich inough to susteine and enriche vs Loe howe wickedlie we are herein disposed and yet this wee ought to profit our selues when we heare that our Lorde accurseth stealings and that he teacheth vs that they are detestable in his sight to let vs haue them in greater horrour and detestation Therefore let vs first of all beare in minde that God iudgeth not according to the fantasie of men but that his will is that we walke in all integritie and vprightnesse that euerie one haue his right that none be molested and troubled for his liuing and substance that wee streightlie withholde our selues from all iniurie and wrong doing And againe because we are so inclined vnto euill let vs consider of those meanes which may holde vs vnder the obedience of GOD and hinder vs from stealing of which we haue alreadie spoken and let vs know that God hath ioyned vs together that we should keepe this lawe and rule of equitie Moreouer let vs not desire to be rich but let vs practise this doctrine of bearing pouertie patientlie that we be not inflamed with a desire of getting and aduauncing and promoting our selues further Againe let vs abhorre and detest all crueltie and deceit and aboue all let vs learne not to be so brutish as to thinke that when we haue scraped together on this side and the other this may be to make vs rich Let vs beware howe we deceiue our selues in this behalfe And why For true riches as I haue said proceede from the blessing of god We must therefore drinke of this fountaine and be satisfied if we will absteine from all kindes of theft But nowe let vs also enter into consideration of the threats which God setteth before vs When hee hath sufficientlie shewed that this precept is of great equitie and that he hath giuen vs the meanes also whereby to walke in all integritie and vprightnesse without hurting or wronging anie one seeing vs yet ouer hard to bee brought to the obseruation hereof and that alwayes our wicked affections carrie vs away headlong altogether backwarde from our dutie he adioyneth his manaces and threates to feare vs to keepe vs in greater awe And is this a small thing and lightlie of vs to be considered when he saieth That theeues and extortioners shall not enter into the kingdome of heauen Loe then howe hee expresselie declareth and pronounceth vnto vs that if we make so great account of this present life as that for to plucke vnto vs some commoditie the better to passe through this present worlde wee will wittinglie prouoke the wrath and indignation of God we shall be exiled and banished his kingdome If we had but one onelie droppe of faith should not this threat be euen to pearce vs to the heart But yet our Lord passeth further for seeing vs so carnall so giuen ouer to the world he sheweth vs that euen in this worlde hee will make vs goe backward and hee which shall thinke to lift vp and aduance him selfe by subtile shiftes by robberies by extortions that euen he shal be consumed he shall haue a secrete curse and malediction which shall vndermine him and consume him to nothing As in that place which we haue alledged of Zacharie it is saide That the curse of GOD shall come vpon the house of theeues and robbers and shall remaine therein vntill they be wholie consumed We see further howe hee hath spoken hereof by all the rest of the Prophetes by whom he hath declared that when men shall thinke to enriche them selues when they shall make their reckoning of I know not what great wealth GOD shall blowe on them yea with such a breath that all their pompe shall vanish and that so soudeinlie that a man could not perceiue their fall and consumption But God passeth yet further True it is that we may read often and in manie places that our Lorde scorneth and derideth them which so torment themselues to gather together great substance when in the ende all shall decaye and fall away like water But we shall see further that great richesse shal be the cause of their destruction which haue liued in credit and reputation Beholde a father which shall haue pilled one and spoyled an other which shall haue the whole time of his life prouoked and plucked on his head the vengeance of God well hee dieth it seemeth vnto him that his children shal be young Dukes Nowe if hee had left them but some small portion to haue bestowed them selues painfullie in some trade if he had learned them honestlie to trauell for their liuing his children might haue had wherewith to haue liued a contented life but loe the father hath twisted the rope to hang his heires For when they repose their trust in the richesse which shall haue bene wickedlie gotten it must needes be that either they be led to the gibbet or otherwise perish vnhappilie And what is the cause hereof Euen the anger and indignation of God which lighteth on them to consume all that which shall haue bene euill gotten by pillings and extortions The house must needes be accursed God must needes shew that he is a iust Iudge both vpon theeues and vpon all such as make a scorne of his diuine maiestie when one speaketh vnto them thereof as we heare these iesters hickscorners will say when the latter iudgement is denounced them Well well it is long time thither when they oppresse a poore man who shall haue neither abilitie nor credit to mainteine his right against them Nowe in the meane time they bath them selues in their iniquities and welter in their wickednesse But what When God seeth that men are so senslesse and that he can
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
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
before the face of our good God with acknowledgment of our faultes praying him to make vs feele them better than wee haue done and that wee may learne to conforme our liues to his obedience who respecteth not onely the outwarde woorkes but regardeth what our willes our affections and all our thoughtes are And because wee can not in one day come to such a perfection pray we him that this may bee an occasion to humble vs and to stirre vs vp more manfullie to fight with sinne that euerie one awaken him selfe to correct the vices which are in his nature vntill God ridding vs of this flesh and corruption cloth vs with his iustice and reforme vs altogether to the image of his glorie That it will please him to graunt this grace not onely to vs but to all people and nations of the earth c. The. 13. Sermon Deut. Chap. 5. 22 These are the wordes which the Lorde spake vnto all your multitude in the mount out of the middest of the fire the cloude and the darkenesse with a great voice added nothing thereto and wrote them vpon two tables of stone and deliuered them vnto me BEcause wee finde no better excuse for our loose behauiour or for our rebellion against God than to alledge ignorance we could bee verie well content to haue alwayes this cloke and couerture to say that we vnderstand not those things which God speaketh vnto vs or that he directeth not his talke vnto vs or that his voice is ouer farre for vs to heare it But God perceiuing such a malicious wickednesse in vs hath sought to preue at all that which men might alledge for their defence to the end they might no longer haue any excuse for them selues And therefore when he published his lawe see why he would that the doctrine therein conteined should bee pronounced with an high and cleare voice and that it shoulde bee spoken in the eares not of three or foure onely but in the hearing of all the people both of the smallest and greatest briefly of all without exception Againe he would that the lawe should bee written that it might continue and serue for the vse not only of one age but that euen to the end of the world it might haue his force and vigor his rule authoritie Loe why in this place it is said That God spake with an high and mightie voice Whereby Moses giueth vs to vnderstand that the lawe is no such secrete and hidden doctrine that any one neede to alledge that he is not so great a scholer as to vnderstande it For God not without great cause hath so exalted his voice when he would prescribe a rule for the ordering of the life of men And he adioyneth this of purpose that the Lord spake vnto all the multitude and assemblie as if he should say True it is that God hath chosen some among you to be your gouernours and hath giuen them of his spirite yet will he that his lawe bee knowen of the most rudest and ignorauntest that it may bee a common wisedome vnto them all that is one of the pointes we haue here to note The second is that God had added nothing after these ten sentences or sayings Whereby Moses admonisheth the people that such breuitie and shortnesse as GOD vseth ought to encourage them to receiue what he shall speake For he proposeth to them no great volumes which might occasion vs to replie that all our life would bee to little to studie them God therefore hath not bene ouer long when he deliuered his woorde he hath instructed vs in ten woordes and no more count wee them on our fingers and wee shall haue instruction touching all that which is required for the well ordering of our life Withall Moses hereby would haue vs vnderstand that seeing GOD hath giuen vs so certeine a rule and that himselfe would adde nothing whatsoeuer to that which he had saide that wee ought to holde our selues content therewith and that it is not lawfull for the creatures to adioyne any thing therevnto And this is the second pointe wee must note For the third point he addeth againe in this place that whereof he had before spoken namelie that God when he published his lawe spake out of the middest of the cloude that the mount smoked that there were flames of fire that the lightenings flew abroade And wherevnto tendeth all this Euen to this end that the doctrine of God might haue the greater maiestie and that men might bee induced to humble them selues in all reuerence before GOD to subiect them selues fullie and wholie vnto his word and to yealde all dutifull obedience vnto it Loe then three notable pointes recited here by Moses before he proceedeth to the rest which folioweth Nowe touching the first let vs beare in minde that whiche hath bene touched namelie that GOD hath spoken with an high and cleare voice and that not to one handfull and small assemblie of men but in generall vnto all the people and that this is for no other end but that wee might knowe that the word of God shall sounde lowde and shrill enough in our eares for vs to heare and vnderstand it except wee will willfullie plaie the deafe men and stop our eares at it I graunt all our senses are so weake that we shall neuer bee able to comprehend one worde of that which God speaketh vnto vs except he inlighâ—en vs by his holy spirite For the naturall man perceiueth not the thinges which are of God they are to high and profound for vs But where of commeth this default and blindnesse but from our owne corruption and wickednesse For it is most certeine and true that the veritie trueth of God in it selfe and in his owne nature is easie enough and plaine to bee vnderstood Let vs not then alledge that it is to darke and obscure But how must wee behaue our selues to profite thereby If wee will that God make vs to profite in his woord let vs bee humble and obedient and little in our owne eyes For it is not for naught that he promiseth to teach and instruct such as are humble Let vs not then trust vnto our owne wit. Let vs not come to the hearing of his word with such an hautinesse and presumption in vs as to thinke we are of sufficient capacitie to iudge of that which shal be saide but rather let vs desire of God that he will open our eyes that he will reach vs out his hande to leade vs and let vs confesse that wee are not of such dexteritie of wit to profite vnder him in his schole except he bestowe it on vs When this humilitie shal be in vs doubt wee not but the woord of God shal be easie vnto vs and that wee shall knowe and vnderstand whatsoeuer is therein deliuered vnto vs Hereby wee see what miserie and wretchednesse hath bene heretofore in the world that the common people and in a manner all haue foreslowed
them downe to the bottomlesse pitte of hell If I pronounce this sentence there is not one may bee able to replie against mee for all are vtterly lost and condemned Beholde the language and speache of the lawe beholde the style which God vseth and now must not all needes tremble hereat It is not then without great cause said That the law fraieth vs and if withall it should please God seuerelie to require of vs that which wee owe him we must all needes perish and be confounded Now in the Gospell there is no such thing for there GOD beareth with vs and not onelie pardoneth vs our faultes but he writeth also his will in our heartes Moreouer albeit wee serue him but by halfes yet hee pardoneth vs our default and as I may saie winketh and closeth his eyes when wee are halting in our duetie And as a father dealeth not ouer streightlie and preciselie with his childe to oppresse him so God in his Gospell vleth a fatherlie gentlenesse towards vs that we should not feare to come vnto him And this is the cause why the Apostle in the epistle to the Hebrewes saith That we are not come to this mount which smoketh that wee are not come to Sinai to see the bruning fire which might astonnish vs to see the lightenings and all those other thinges which were to amaze and confound the people but that we heare a sweete and pleasaunt melodie by the which we are accompanied of the angels of heauen with the soules of the holy Patriarches and of the fathers which liued in the hope of eternall life although they had yet nothing but obscure shadowes that God now coupleth ioyneth vs with them which in olde time haue waited for the comming of our Lord Iesus Christ Seeing it is so we must not drawe backe but euerie one must set himselfe forwarde to come with a bolde courage to heare our GOD forasmuch as hee speaketh so gentlie and louinglie vnto vs and vseth so fatherlie a speache as which serueth not to feare and amaze his children but sweetelie to entise them and to winne their heartes vnto him This difference therefore is worthie to bee noted that in comparison of the lawe the Gospell may seeme sweete and amiable vnto vs But for all this wee must returne to this generall principle namelie that it is much better that the worde of GOD bee preached vnto vs by the mouth of men than if GOD him selfe should thunder from heauen And why For heare wee onely this naturall thunder and behold wee are taken with a great astonishment and yet here is nothing expressed God only maketh a noise with a confused and vnperfect sounde What should bee then when he should speake vnto vs and when he should shewe vs his glorie Wee can not looke on the Sunne which his a corruptible creature and how then shall wee bee able to behold the maiestie of GOD if it were fullie shewed vs and in his perfection And therefore it is said that a mortall creature can not see GOD and liue can not behold his glorie and not bee vtterlie confounded I graunt that GOD appeared vnto Moses and that not in such sort only as to other of the Prophetes as it is said in the booke of Numbers That he gaue him this speciall priuiledge to be seene of him face to face euen plainelie as of his friend that he appeared not vnto him either by dreame or by vision onelie but after such an especiall manner that Moses seemed to bee exempted from the companie of men to bee made more familiar vnto god But what euer bee said hereof yet God manifested him selfe vnto him in portion and measure For if he had shewed him his infinite being Moses must haue needes what grace soeuer he had receiued of the holie spirite bene ouerwhelmed therewith and vtterlie confounded Yea when at one time beeing yet among the liuing GOD shewed him his glorie in more ample and plaine manner than euer hee had done yet sawe he him not but as it were by the backe and hinder partes In this similitude it is declared vnto vs that as in beholding a man in the backe wee haue not the plainest sight of him for the plainest sight of a man and the principall view is in the face so albeit Moses had an especiall familiaritie with GOD yet this notwithstanding in this souereigne and principall vision which was giuen him in the mount then when he was separated from the condition of this mortall and transitorie life when he was as an angel of heauen yet he sawe GOD but in part as when wee see a man by the backe So let vs learne to content our selues when GOD vseth this order towardes vs namelie that his woord bee preached vnto vs by men and let vs so receiue it at their mouth as if wee sawe his maiestie face to face For it is profitable for vs to haue pastours which be appointed for ministers of the word forasmuch as we could but perish and be brought to nothing by the appearaunce of the glorie of God if it should bee manifested vnto vs And to the end that none might take any occasion to complaine as if the woorde of GOD were not sufficientlie approued and that men might not doubt whether they ought to hold them selues vnto it or no in publishing his lawe he shewed himselfe And we haue here the testimonie of the people which say It is the Lorde he hath made vs this day to feele his glorie and greatnesse wee haue seene that it is he which speaketh he hath interposed none to be his spokesman vnto vs but wee haue hearde his voice with our eares This then hath bene done for once Withall let vs take this which is here recited for a testimonie and witnesse that Moses spake not of him selfe that he hath not forged and deuised of his owne braine the doctrine wee hold of him but that he hath bene a faithfull steward of GOD who aduowed and approued him and not onely ratified and confirmed by miracles this whiche Moses taught but in his owne person declared that it was he who was the authour of all this doctrine Nowe forasmuch as by great reason the Gospell should bee as authentike and aswell authorized as the lawe wee haue had also a witnesse from heauen that this is no humane doctrine but that it proceedeth from god And this is that which S. Peter toucheth in his second canonicall Epistle saying That he and his companions heard the voice from heauen by the which the father declared his sonne to be the souereigne maister and doctour of his whole Church Behold my welbeloued sonne heare him Therefore when this voice thundered from heauen GOD declared that wee ought not to take the Gospell for a doctrine bredde and borne here beeneath but that wee should alwayes haue this maiestie before our eyes As at this time if wee will bee true disciples of GOD when wee come vnto the sermon
as to destroy and bring vs to nothing that he yet vseth such mercie towardes vs that it is vnto vs to life in steede of consuming and destroying vs And when I say that the worde of God is of such force as to consume vs to nothing I vnderstand not onelie the worde as it is here described by Moses but if the Lord would make vs feele the vertue and power of his worde albeit it should be preached vnto vs by men yet shoulde it serue vtterly to confound vs But now wee see that the Lorde quickeneth vs when he speaketh vnto vs and especially at this day when the Gospell is preached vnto vs for this which is spoken by Saint Iohn is euerie day accomplished namelie That all those which heare the worde of the sonne of man are restored to life For by nature wee are aliantes from GOD wee are exiled and banished his kingdome wee are dead and as it were enâ—umbed in some graue or sepulchre and loe our Lorde Iesus Christ profeteth vnto vs the remission and forgiuenesse of our sinnes God his father adopteth vs for his children Beholde then the manifestation of saluation which is opened vnto vs and wee are thereby quickened and restored vnto life by the meanes of the Gospell And for this wee haue wonderfull great cause to praise and glorifie our GOD for that he maketh his worde to serue for to restore vs vnto life and to deliuer vs from death whereas his worde is of such force and vertue as vtterlie to consume vs if he of his mercie did not turne it to worke a cleane contrarie effect in vs. Now withall let vs diligentlie note that if our Lord hath once bestowed on vs more than we any way deserue wee must not therefore take leaue and licence hereby to tempt him and to desire alwayes to rule him after our owne lustes and appetites As wee see at this day the Papists will excuse themselues for not receiuing the Gospell because they see no miracles done in our time Yea but let them answere me wherevnto the miracles which our Lorde Iesus Christ hath done and which hee committed to his Apostles serued Ought these to serue nothing to our profite and commoditie Behold then what admirable vertue and power GOD hath declared at the beginning of the Gospell The heauen and the earth were then moued there was no parte in the worlde wherein GOD imprinted not some worke or signe of his maiestie that the Gospell might be authorized Beholde the Angels which descended at the birth of our Lorde Iesus Christ to beare witnesse vnto him beholde the Sunne which was darkened at his death behold the vaile of the temple which was rent in two pieces to shew that the holy Sanctuarie was opened and that freer and bolder accesse was graunted vnto GOD than euer before The raging and tempestuous Sea is appeased the diuels themselues do homage to the glorie of GOD being present Brieflie both by signes and wonders aboue and beneath God hath declared that the Gospell proceeded from him as wee haue alreadie shewed So many maladies sicknesses healed so great warres appeased so many other signes and wonders which were shewed were not to serue for one time onelie but at this daie the memorie of them ought to remaine and wee must receiue this witnesse for a seale of our faith that wee doubt not but that the dignitie of the Gospell ought to bee as great at this day and that the authoritie thereof is as well nowe ratified and confirmed as it was then when Christ wrought his miracles And yet for all this we see manie of the vncredulous and vnbeleeuing sorte which alledge that if they did see any miracles they should be conuerted But it is certeine if they were now presently shewed they would still remaine in their obstinacie and stubbornesse take thereby an occasion of further enuenoming and impoisoning themselues against god What remaineth then for vs to doe We must learne as I haue said to content our selues with that which GOD hath once done If GOD hath giuen vs more than hee owed vs let vs receiue it and with geuing of thankes let vs learne not to prouoke his wrath and anger against vs by an ouer presumptuous tempting of his patience Beholde then what wee haue to beare in minde in this place when the people saith Let the Lorde speake vnto vs no more for it sufficeth vs that were haue hearde his voice and yet haue bene permitted of him to liue And that this wee haue aboue declared may bee more certeinlie confirmed vnto vs let vs beare in minde that which is here said What fleshe hath hearde the voice of the liuing GOD and liueth For by these wordes in this place it is plainelie shewed that the people of Israel spake not in their owne name but euen in the behalfe of all mankinde They saie not onelie What are all we to heare GOD speake but What is all flesh And in verie deede as I haue touched in the beginning it cannot bee but men are either staring madde or starke dronken when they cannot humble themselues for there needed no other thing for them to doe but to respect their owne estate and condition to saie What are wee There is nothing neither in our bodies nor in our soules but frailtie We are not now remaining in our nature wherein wee were first created but beeing fallen therefrom into that estate wee nowe are in what are wee but as a water which glideth away as a smoke which passeth and vanisheth on a soudeine And which worse is wee are enimies of GOD and hee must needes bee our aduersarie partie forasmuch as there is nothing in vs to be found but sinne and wickednesse Therefore when we be entised and tickled with such foolish and vaine lustes and desires as to wishe that GOD would do miracles that we might heare the angels of heauen let vs returne to thinke on this which is here said and what is all flesh Let vs I say enter into this consideration to bethinke our selues what wee are and our owne small abilitie shall sufficiently aduise and aduertise vs to geue praise and thankes vnto God that he maketh vs not feele his presence to consume vtterlie to confound vs but with an amiable mildenesse and gentlenesse allureth vs to himselfe when we heare men like our selues and our brethren which speake vnto vs in his person And let vs further note that when the people of Israel say What people hath heard the voice of the liuing God and remained aliue as wee It is to shewe vnto vs that God would not that this should bee drawen into consequence for vs to conclude any thing thereon And therefore let vs not alledge this to say And why speaketh not God at this day vnto vs after a visible manner as he hath done to his people in the mount It pleased him then so to doe but wee must not impose him a lawe or thinke to binde
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