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
thing whatsoeuer and what benefite can you bestowe on me But all which I haue done and doe is onely for your profite and for your welfare I am then here readie to couenaunt by articles with you and to bind my selfe vnto you on my part Seeing I say that the liuing God doth abase himselfe so farre I pray you shall not we be to vnthankfull if we be not herewith beaten downe to humble our selues vnder him laying aside all our pride and hautinesse It is not therefore without cause that Moses speaketh here of the couenaunt which God hath made with his people to the end that especially his fauour and goodnesse shoulde be knowen Nowe if this was to be done in the time of the lawe there is at this day much greater reason thereof for the Lorde hath not onelie made a couenaunt for one time as with the Iewes but when he sent this onely some then declared he him selfe to be our father and sauiour much more fullie than before he had done and that after so sweete so gratious and so amiable a manner as nothing more in such sort that he hath here as it were laid forth his bowelles of loue and compassion towards vs Seeing therefore God hath presented vnto vs his heart in the person of our Lorde Iesus Christ and wee heare besides the protestation which Iesus Christ maketh that he will call vs no more his seruaunts but his friendes because he hath so familiarly communicated vnto vs all the secrets of his will must it not I beseeche you needes be that the diuell hath bewitched vs if wee bee not hereby moued to frame ourselues wholy vnto him renouncing euen our selues and all our affections So then when we perceiue in our selues any wickednesse wherby we are hindred to serue God when we feele our selues idely disposed in the worke of the Lord are euen brought into an heauie sleepe by the cares of this world to stirre our selues vp to praise our God let vs haue in minde this couenaunt which the Lord hath made with vs Nowe herevpon Moses further addeth The Lord made not this couenaunt with our fathers but with vs euen with vs which are aliue at this day This place may bee vnderstood after two sortes for it may bee taken for a comparison which Moses maketh the better to declare that the people which then liued ought to bee so much the more diligent in the seruice of God because they had receiued greater benefites than their fathers In which sense he speaketh in Exodus I haue not communicated this name to your fathers where God speaking vnto Moses saith that he declared not him self so plainly to bee God to Abraham Isaac and Iacob as he did vnto Moses And by this he signifieth that the people should be now more attentiue because God had reuealed himselfe vnto them after an vnaccustomed manner Euen so in this place one may vnderstand this God hath not made such a couenaunt with your fathers It is true that God spake vnto his seruaunts Abraham Isaac Iacob and did sufficiently instruct them And it is expresly said in the. 18. of Gen. Shall I hide from my seruant Abraham that which I will now execute vpon Sodome and Gomorra For I knowe that he will instruct his housholde in my decrees and ordinannces in my statutes and iudgements See then howe Abraham instructed his familie not after some bare and naked manner but in the iudgements and statutes and ordinaunces of the Lord Briefly wee must needes say that Abraham had the lawe of God imprinted in his heart yet loe besides a benefite not to be contemned when God hath sent this lawe in the two tables to the end the instruction thereof might remaine and abide for euer to his people and that the thinges therein conteined might be ratified for euer and testified to all posteritie as well as to them We see then what we may gather vpon this sentence euen as much as if Moses should haue said vnto the people Beloued acknowlege we the benefite the Lord bestoweth on vs this day euen such an one as our fathers haue receiued none the like for he deliuered not vnto them the lawe by writing as vnto vs he hath not declared to them these thinges in such plaine order True it is that he did sufficiently instruct them as much as was necessarie requisite for their saluation but here is yet an higher degree further steppe to which we are come at this day and therefore wee ought to drawe so much the neerer to him seeing we see that he hath so stooped vnto vs And this is the meaning of Moses if we vnderstand the place in this sense As if a man shoulde say at this day that God hath not done so to our fathers as he hath done vnto vs And this is that which Christ said to his disciples That many Kings and Prophets haue desired to see those thinges which you see heare those thinges preached which you heare and yet haue not had their desire Seeing then it is so that God of his infinite mercie goodnesse vouchsafeth to preferre vs before the Patriarches and Prophetes as it is also said that the Prophets serued not so much their owne time as ours we ought with greater diligence to suffer our selues to be taught vnder him to applie our selues wholy to his doctrine Notwithstanding when all is well considered although this we haue alledged be profitable and the exhortation is often brought in holy Scripture yet when we shall haue weighed all the wordes wee shall finde that Moses when he saith that God did not make his couenaunt with them which heard the lawe the first day it was published meaneth to say that not onely with them he made his couenaunt but also with those which ouer liued them and succeded in the place of those which were dead So that in fewe woordes Moses woulde here declare that the lawe was not transitorie to endure onely for the life of them which first heard it but that it was a doctrine which shoulde reteine his strength authoritie foreuer The Lord our God saith he hath not made a couenant with our fathers that is to say he woulde not onely haue our fathers for his people he was not tied to them so that his lawe should serue but for fortie or fiftie yeares but he hath made a couenaunt with vs as well and with them which were not borne when the lawe was published You then which were not at the mount of Horeb which haue not seene the fire on the montaine nor heard the thunderinges know you not withstanding that your God did then adopt you also to himselfe and that he made a couenaunt in the which you also were comprised You must therefore obserue his lawe because it hath bene established to bee perpetuall to endure from age to age and to bee preached euen to the end of the worlde And this is
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
of heauen That it will please him to graunt this grace not onelie vnto vs but to all people and nations of the earth c. The. 10. Sermon Deut. Chap. 5. 19. Thou shalt not steale IF we well vnderstood but in one word the will of God which hee plainlie inough declareth vnto vs we should not neede to studie much for the right knowledge of ordering our selues and of leading an holie and righteous life But no such ignorant person as hee who wil not vnderstand none so deafe as he which will not heare as we say in common prouerbe And this is the cause why we are so blinde albeit our Lorde Iesus Christ hath shined before vs with his brightnesse and hath made vs priuie of his will and meaning as well in this precept of the lawe as in all the rest we haue aboue handled for if euerie one would enter into his owne conscience to make a iust and true examination of his faultes should he not finde that it is easie to iudge that when we do our neighbour anie wrong when we deceiue him in his goods what couerture soeuer and cloake we haue for it that we be culpable of theft before God But what If so be we may hide our shame before the world it sufficeth vs and the iudgement of God in the meane time is troden vnder foote and we care not for it but yet all these fig leaues with the which we couer our selues shall serue vs to no purpose wee must in the end come to our account before the heauenlie Iudge and then shall we finde that it is not spoken in vaine which he hath pronounced by Zacharie That his malediction and curse shall come vpon him which sweareth and vpon him which stealeth that is that in what matter soeuer of the lawe and in what point soeuer we shall haue offended he shall not faile to take vengeance thereon Men therefore may well iustifie them selues or flatter them selues yet God in the ende shall displaie and shewe foorth his indignation both against swearers and against theeues But the better to vnderstande the will of the Lorde let vs knowe that hee hath vsed this word of theft or stealing to make vs haue in greater hatred all deceite and all rapine in all kinde of wrong which we are able to deuise against our neighbours as we haue alreadie aboue declared of murder and adulterie If one call a man theefe he wil be grieuouslie offended for this is a woorde of infamie and reproche and therefore he will not suffer him selfe to be so dishonoured in the face of the whole world God then to the end he might induce vs to hate all deceitfulnesse all harme doing all extortion that we might vse in the goods of our neighbours vseth this word in steade of all other He might well haue spoken after some other manner hee might haue said Take heede how you do pull vnto your selues the goods of an other take heede you make not your gaine by the losse and damage of your neighbour take heede of vsing anie such violence but in a word he saieth Steale not And why Euen to this end that deceits rapines and pillages and all harme doing be had of vs in greater detestation that we be ashamed to do wrong vnto anie that we stand I say in greate feare hereof when wee see that wee are guiltie of theft before god Moreouer let vs note that there are manie kindes of theeueries for some vse priuie and secret sleights when they draw to them selues by subtile meanes and practises the substance of another others vse open force or violence and this is properlie called rapine pillage extortion others vse yet more slie feates and closer conueyance yea a man shall thinke they moue not a finger to touche anie thing of their neighbours a man shal not be able to accuse them before the world and yet because they walke not in all simplicitie vprightnesse they are theeues before god Ye see then how we must consider of the kindes of the euerie when we will vnderstand what is forbidden in this place But in the meane time we haue to note that God iudgeth not of theftes after the manner of men for they which liue in great credit and reputation before men shall not cease to bee condemned before God yea albeit none accuse them but that the poore whom they haue eaten and deuoured shall crie for vengeance and although none of them speake one word yet the afflictions which they endure crie alowde in the eares of God and sue processe against their oppressours without sounding one woorde So then we must not bring our owne fansies to iudge of theftes thinking to escape the hand of God when we shall not be cōdemned of men nor punished by earthly iudgment for God proceedeth in this much further higher Let vs therfore briefly beare in mind that touching God all kind of harme doing when wee desire to plucke vnto vs that which is not ours is named theft throughout the holie scripture And in deede when God manaceth a woe by the prophet Esaie that he which hath pilled and spoyled others shall be rewarded with the like he speaketh not of pettie theeues which we lead to the gallowes but he speaketh of great Princes and Monarchs which bare then the sway through out the whole worlde And againe in the first Chapter when he addresseth his talke against the holie people which was the Church of God Thy princes and gouernours are companions and Princes of theeues saieth he Now certeine it is that none charged these of theft nay these sat as Iudges condemners of other pettie theeues and yet failed they not to be condemned before god And thus the theeues which are honourable here belowe on earth are notwithstanding accursed by the lawe of God and he hath pronounced on them his determinate sentence in this text Wee must therefore humble our selues vnder the iudgment of God and know that we shall gaine litle albeit our theueries be excusable before men although we couer them and colour them For in the meane time the lawe of God shall haue his full course and the execution thereof shall be readie at hande for our condemnation God hath forbidden nothing which he will not call into account Ye see then what we haue to beare in minde concerning this place Now it resteth that that which wee haue briefly touched we handle more amply and as we may say by peecemeales specifying it by examples to the end it may be better vnderstood as I haue alreadie said if we were diligent and attentiue to hearken vnto that which God declareth vnto vs we need not make here any long exposition But what We seeke nothing else but to cloke and hide our selues with some dissimulation and albeit the thing be cleare ynough to be knowne alwayes to make some doubt And this is the cause why we must be so precisely charged and more neerely pressed in all
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
you haue not bene worthie to enter into the lande which I did promise you See then how God woulde chastise his people when he suffereth them to dwell nigh vnto the temple of Peor And at this day when we are mingled among idolaters and perceiue what vncleanesse they commit and howe they peruertall religion let vs know that God by this meanes doth punish vs or at least humbleth vs because of our sinnes And in deede considering this we ought not onely to lament for the sinnes which are committed by these incredulous and vnbeleeuing persons but also because we knowe that we are not worthie to haue the worlde wholy reformed and to behold an agreement harmonie in religion that God might be in all places purely worshipped that when we are so neere to the superstitions of other that we be constrained to see some of the markes and signes and to heare something thereof we must impute this to our owne sinnes But how so euer it be God ceaseth not to geue a good remedie to the people of Israel for when the lawe was in this sort taught by Moses it was all one as if God shoulde separate his from those miserable blinde ones which wandered and went astraie in their superstitions Now herevpon we haue to note that although all the worlde be peruerted and that in it wee see great confusions and that all is full of errours and corruptions yet notwithstanding it behoueth that we haue recourse to the worde of God to be guided thereby which must strengthen vs in such sort that we may defie all the superstitions of idolaters And if we be so full fraughted with vanitie that we geue ouer our selues to decline and to turne aside hither and thither after that God shall haue geuen vs his worde there remaineth then no excuse For as I haue alreadie said this shoulde be a bridle good enough for vs that God declareth to vs his will. Although all the worlde drawe backward and some haue one fantasie and others make a faire shewe of some religion yet all this must be esteemed as vaine friuolous after that we haue heard the voice of our God and by that shall haue intelligence of his will. And therefore let vs put to our vse this certeine and infallible doctrine the worde of God to withdrawe vs from all wicked opinions from all euill errours from all that the diuell hath forged and counterfeited and from all that men shall haue inuented deuised in the world Thus ye see what we haue to beare in minde when Moses maketh mention here of the temple of Peor Nowe he also addeth that this was after the two kinges Og the king of Bashan Sehon the king of the Amorites or of Heshbon were discomfited This circumstance serueth to reproue the people if they shoulde not yeald them selues in all obedience vnto god We knowe that according to the benefite GOD bestoweth on vs we ought so much the more to be stirred vp and prouoked to loue and to feare him God hath shewed himselfe bountifull and liberall towards vs ought it not to drawe vs so much the more vnto him For when a mortall man is indebted and bounde vnto vs for some benefite and good turne shall he not be accounted dissolute and verie vnthankfull if he reknowledge not the good we did him Howe then shall there be lesse excuse towards the liuing God Let vs then remember that Moses in this place maketh expresse mention of these two Kinges which were banquished and subdued to the end the people should reknowledge this benefite in this manner Go to we haue had here two excellent victories When heretofore we attempted warre against the commaundement of God our enimies with great courage gaue vs the foile there was in vs no strength our enimies were as waspes which come to put out our eyes as the similitude hereof hath bene before giuen there are now two Kings strong and mightie ouerthrowen and subdued without any cost of ours God hath deliuered them into our handes Who hath bene the cause of both these victories Hath it not bene God which hath ruled gouerned all herein Sithence then it is so that he hath pitie on vs hath begonne to accomplish the promise whiche he made to our fathers that we haue alredie so good a warrant gage thereof ought not wee to endeuour to yeald our selues wholie to our God Ought we not in all thinges to be subiecte vnto him Ought we not to geue our selues ouer into his hand which he hath shewed so strong by reason of the loue he beateth vs See I say how Moses hath vnderstod this which he reciteth touching the ouerthrow of Sehon Og euen to reproue the vnthankfulnesse of the people if they submite not them selues willinglie to the seruice of their God to whome they were so much bound But now we ought also to applie this doctrine to our owne vse that is that as often as we perceiue in our selues any slouth or lithernesse in the busines of the Lord any remisse negligence any coldnes any rebelliō of the flesh which striueth stubbornly resisteth in such sort that wee come not to God with so cheerefull earnest affection as were requisitie that then we enter into a count of the benefites wee haue receiued of him to say Wretched creature howe art thou so negligent that thou cleauest not to thy God when he hath declared his will vnto vs Consider what thou holdest of him consider the benefits he hath bestowed on thee euen vnto this houre So then let euerie one examine consider how farre he is indebted to God that we may be the more prouoked to serue him And in generall let vs know that he not only created vs when we were not but also that after that he had redeemed vs by the bloud of our Lorde Iesus Christ as he redeemed his people out of the land of Egypt he hath by his grace drawen vs to him so as we had the doctrine of the Gospell deliuered vs which is all one as if he had receiued vs vnder his gard and protection and daily he sheweth the same vnto vs by effectes for what greater aides and succours haue wee from him in our infirmities Should we not a thousand times bee ouercome of Satan if our God had not his hand stretched out to succour vs Yes uerelie we should be then all ouercome and not onely oppressed but also swalowed vp in our temptations without such a stay and refuge as I haue said Sith then it is so that our Lorde ceaseth not to confirme daily his goodnesse towards vs let vs on our part aduise our selues and consider to take this occasion to serue him with a more ardent desire and greater zeale as we see it is heere spoken In this sense it foloweth that Moses speaketh to the people of Israel saying Heare O Israel the lawe which the Lord hath caused to be proposed vnto you that ye may
to declare himselfe our father and sauiour for our Lorde Iesus Christes sake that he will not onely graunt this grace to vs but to all people and nations of the earth c. Deut. Chap. 5 ▪ 1 Then Moses called all Israel and said vnto them Heare O Israel the ordinaunces and the lawes whiche I set before you this day that ye may learne them and take heede to obserue them 2 The Lord our God made a couenaunt with vs in Horeb. 3 The Lorde made not this couenaunt with our fathers but with vs which are all aliue at this day 4 The Lorde talked with you face to face on the mount out of the middest of the fire WE haue seene heretofore howe greatly Moses hath laboured to make the people perceiue the Maiestie which is in the worde of God to the end they should receiue it with all reuerence and feare For although men protest that they will obey God for so nature constraineth them yet can they not order them selues and their doinges according to his word and that is the verie true touchstone to knowe whether wee bee obedient to God or no. But herein is the rebellion of the worlde seene that although all will confesse that the worde of God is to bee receiued without any gainsaying yet shall one finde scarse one among an hundred which willingly humbleth him selfe to yeald vnto it that authoritie it deserueth And why is this Surely because we consider not of the Maiestie of God which declareth it selfe therein See then howe Moses not without cause so often heretofore hath wained the people that the worde of God shoulde be of such Maiestie towardes vs that all creatures shoulde tremble at it And nowe againe he addeth a confirmatiō of the same matter when he saith That the Lord talke◠face to face on the mount out of the middest of the fire as if bee shoulde saie You haue no cause now to doubt whether the doctrine which I propose vnto you be of God or of men for it is sufficiently proued God hath declared himselfe vnto you by plaine and visible signes in such sorte that you may well perceiue it is he which speaketh Nowe then wee see the intent and meaning of Moses But before wee passe any further one may here make a question How it is said that God spake face to face seeing that men cannot comprehend his infinite glorie For with what eye can wee contemplate his substance being We are so fraile weak that if God should but shew one beame of his brightnesse behold we should be all dazeled confounded therewith On the other side we know how it is said That we cannot se God face to face vntill we be renewed which shall not bee vntill the latter day For now saith S. Paule We see as in a glasse in part euen obscurely vnperfectly Which more is he saith in an other place That the Gospell at this day doth present vnto vs the Maiestie of God in such sort that wee may see it but the lawe was darke and obscure and had availe which hindered our fathers to knowe God in so plaine and familiar a manner as wee doe at this day But all this agreeth verie well For when wee make a comparison of the lawe with the Gospell it is certeine wee shall finde this which Saint Paule speaketh to be most true For then God declared not himselfe in so familiar a fashion as he doth vnto vs by the meanes of our Lorde Iesus Christ who is the liuelie image of him Nowe a dayes therefore there are laide open vnto vs the great treasures of wisdome in that God calleth vs to the kingdome of heauen sheweth that he holdeth vs for his children heirs Now this was not in the time of the lawe And yet although at this day we haue such a knowledge and so plaine manifest yet remaineth that alwayes true which we haue alledged that wee see but in part And why For we are not yet partakers of the glorie of God neither can we come neere it but it behoueth that he shew it according to our rudenesse and infirmitie Yet notwithstanding from the beginning of the world God hath appeared vnto mortall men Howbeit this was not to shewe him selfe as he is but as the weaknesse and infirmitie of men might beare it We must then note that God was not knowen to the fathers neither appeareth at this day in his owne beeing but he applieth him selfe to vs in asmuch as he sheweth him selfe for our measure and abilitie to make vs perceiue that he is present And yet for all that it is not without cause that Moses saith here that God spake face to face for he vnderstādeth hereby that the people had not some coniecturall signe that they might dout of him or conceiue onely some small opinion of God but that they had a certeine and infallible warrant whereby they might in this sort conclude Behold God hath so shewed himselfe to vs that our faith need not wauer and be doubtfull and the doctrine which is proposed vnto vs in his name ought no longer to be disputed of whether it be to be receiued or refused And why For God hath deliuered vnto vs a sure and certeine marke which can not beguile nor leaue vs in doubt but that this doctrine proceedeth from him Now we vnderstand the mening of Moses from whence we haue to gather a good lesson that is that if God declare not himselfe vnto vs after so high glorious a manner as our lust desireth let vs know that he doeth it for our profite and saluation For let vs haue an eye to our infirmitie and it will be sufficient to abate that ouer boldnesse to the which our nature alwayes stirreth vs For we would inquire and seeke after the secrets of God without end or measure And why is that Verely because we consider not our owne power and abilitie Wherefore let vs praise the great goodnes of our God for that he in fauour so considereth of vs regardeth our weaknesse that he is content to hide his glorie ▪ least we should be swallowed vp thereof For as I haue alreadie said we can not beare it being so fraile weake as we are And here withall let vs knowe that when God geueth vs some euident signe and token of his presence there resteth then no excuse if we yeald not to him the honour and doe him the homage he is worthie of Let vs not then desire that God come in his inestimable glorie that the heauens cleaue in sunder that all the Angels of heauen appeare but when the Lorde any way declareth that it is he which speaketh let it suffice vs and let vs humble our selues incontinently For if then we will foreslowe to yeld him our dutie we shal be sharply reproued for turning our backe to him when he sheweth his face to vs It is true that it is said in an other place That
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
threate here made as we see So it is not sufficient not to haue pronounced expresselie by God but when one sweareth by his faith or taketh any coÌ„firmation from that which hath any signe of the maiestie of God his name is vnhallowed in this thing What shall wee say then of them whiche vse false othes to disguise their purposes which sweare rashlie euen to sport them selues with othes yea to despite God by their execrable blasphemies in so much that he hath neither flesh nor bloud nor nothing else which they spare Are these onely holden faultie for abusing the name of God No but because they vse him to the greatest and most execrable reproch that they may doe Beholde our Lorde Iesus Christ which made himselfe of no reputation for a time as Saint Paule speaketh who beeing the founteine of all life became mortall man hauing superioritie dominion ouer the Angels of Heauen tooke the forme of a seruant euen to shedde his bloud for our redemption and in the end to suffer the curse that was due vnto vs And nowe for a recompense of all this hee must at this day bee rent and torne in peeces of the carion and stinking mouthes of them whiche name them selues Christians For when they sweare by his bloud and by his death and by his woundes and by this and by that is not this as much as in them lieth to crucifie the sonne of GOD and to teare him as it were in pieces And are not these altogether worthie to bee cut off from God yea from the worlde and not to bee numbered in the band and companie of creatures Must Iesus Christ for abasing and humbling himselfe for vs haue such a reward at our handes God vpbraideth the people of Israel in this sorte O my people what haue I done vnto thee I haue brought thee out of Egypt I haue conducted thee by the desert I haue nourished thee in all gentlenesse and sweetenesse I haue planted thee as in my heritage that thou shouldest haue beene as a vine whiche should haue borne mee good fruite I bestowed all labour in keeping and fencing thee and must thou now bee turned into bitternesse vnto mee and bring foorth sowre fruite to strangle and to choke me Nowe the same apperteineth also at this day vnto vs For when the sonne of GOD whiche is appointed Iudge of the world shall come in the last day he may say vnto vs What meaneth this You haue borne my name to bee called Christians you haue bene baptised in witnesse and testimonie that I was your redeemer I haue drawen you foorth of the deepe dongeon wherein you were plunged I haue deliuered you from euerlasting death by the cruell death whiche I suffered and for this cause I beecame man I sbmitted my selfe to the malediction of GOD my Father to the end you might bee blessed by my grace and by my meane And beholde the rewarde you haue rendered mee I haue bene rent in pieces of you I haue beene as a â—easting stocke the death whiche I haue snffered hath beene had in derision and mockerie my bloude whiche is the washing of your soules was as it were trampled vnder your feete briefly you haue taken all occasion to blaspheme and to raile on mee as if I had bene a wretched and miserable creature When When this shal be rebukefullie told vs of our souereigne Iudge will not this be to thunder on vs and to throw vs downe to the bottomles pit of hell And yet notwithstanding there are verie fewe of vs which deeplie consider of this For if superfluous othes were at this day had in such greate horrour and detestation as they should bee men would not yeald vnto them selues any time hereafter such an outragious boldnesse and libertie of swearing and forswearing As for blasphemies see wee not how common and rife they are And in the meane time wee wil be verie zealous for our owne honour and reputation when the name of God is so troden vnder feete amongest vs If one speake any thing reprochfullie of ones father he will make a greate quarell of it or enter some action of slaunder yea many will reuenge them selues by their owne handes and by all meanes they may on euerie side and it seemeth to them that they haue an honest excuse to take vppon them the defence of their fathers Beholde our souereigne father shall susteine wrong and iniurie beholde in like manner our Lorde Iesus Christ who not without cause is named The Lord of glorie before whom euerie knee ought to bow as Saint Paule speaketh to the Philippians loe he I say shal be mocked than whiche despite none could bee wrought him greater except a man would spitte in his face and yet notwithstanding they whiche name them selues Christians whiche make a countenaunce of procuring and mainteining his honour will not bee moued any whitte therewith nay they them selues will bee the men whiche will blaspheme him in most execrable manner But for all this as I haue said our Lorde will not cease to mainteine his owne honour as he himselfe speaketh when he seeth that men are so wicked and profane so to violate his maiestie as much as lieth in them For he maketh a solemne othe that he will wreake his vengeaunce vppon them for this wickednesse I am the Lorde saith hee this is my name and my glorie I will not geue to an other neither my praise to grauen images Now as he will not that his honour bee transferred to idols so is it certeine it extendeth it selfe further namelie that if men shall falsly abuse his holy name they shall perceiue in what price it was vnto him And therefore let vs not waite vntill this bee accomplished vppon vs but let vs learne to beare such reuerence vnto our God and to him that hath all souereigne maiestie that is to our Lord Iesus Christ that we be throughlie instructed to sweare in such sorte that this be alwayes to confirme that it is he by whome we are that he is our Father our Creatour our Iudge Thus ye se in effect what we haue to gather of this place Now here is withall anuexed a threatening whereby we are to vnderstand the blockishnes of men how Sathan hath as it were bewitched them in such sorte that they conceiue not the wrath and anger of God when it is set before them I will not hold him guiltlesse which shall take my name in vaine Loe God who speaketh I pray you ought not all the haires of the heades of them stand on end which blaspheme God so wickedly and villainously as I haue saide When one sweareth lightelie by his faith behold God who is armed and saith For as much as thou hast not honored mee thou shalt geue an account for such trecherie God can not beare with vs for a simple lie if one periure him selfe this is much worse if an other blaspheme herein is the extremitie and furthest
nature desireth If this example of GOD stirre vs not vp wee declare sufficiently that wee seeke not to obey him and by this meanes wee searche not after in any respect the true felicitie but desire willingly to abide in our pouertie and wretchednesse The souereigne goodnesse and chiefe felicitie of men as I haue saide is this that they cleaue vnto their god Beholde our Lorde calleth vs to himselfe and sheweth that wee can haue no true and holie coniunction with him but by resting our selues from our owne workes So then if wee bee still flitting in our fansies if wee labour hande and foote to put that in practise which shall seeme good vnto vs it is certeine this is as if we would breake the bondes which lincke GOD and vs together and withdrawe our selues from him as much as in vs lieth And by this may not a man see that we desire nothing els but to bee set forth as a prey vnto Sathan who driueth vs on headlong and maketh vs to wander forasmuch as we remaine no longer vnder the garde and protection of our GOD But what Few there are which consider of this aright Wee see the libertie euerie man yealdeth vnto himselfe When one warneth a man that hee ought not to walke after his owne heartes lust What I knowe will hee saie howe I ought to rule my selfe Verilie a man knoweth not how to despite GOD in more open manner than by such a rebellion This is as much as if wee would saie that wee will not that GOD haue any superioritie ouer vs It is true men will not openly protest this but the matter is so For as I haue alreadie saide there is no true worship except wee hence take our beginning to withdrawe our selues from our owne lustes and affections Now then when men will bee so wise in their owne conceite when they put such confidence in their owne witte and reason when they geue themselues all libertie to doe what so euer seemeth them good when they followe their owne affections and fansies when they will take no paine to represse them Nay are grieued when any woulde daunte and tame them it is a sure signe they neuer knewe wherein consisteth the true worship of GOD neuer vnderstoode the chiefe and principall pointe of the lawe And so let vs note well that when GOD alledgeth his owne example it is to allure vs with all mildenesse and gentlenesse to the obseruation of the lawe and keeping of this spirituall rest And withall let vs note as I haue alreadie touched that wee are wretched and miserable when we are separated and remoued from him And behold the bonde of our coniunction namely that drawing neere to his truth and religion wee suffer our selues to bee guided and gouerned by him Nowe a man may demaund for what cause the Iewes were commaunded to rest onely the seuenth day for wee ought not for one day in the weeke renounce our lustes and affections but wee must continue in that minde all the time of our life Briefly the rest which the Lord commaundeth is perpetuall and without any ceasing or intermission How then is it that he hath chosen one onely day in the weeke It was to shewe that when we shall haue applied all our studies to abandon our false opinions our wicked concupiscences all that which procedeth from our peruerse and corrupt nature that yet we cannot come fullie to this vntill we be wholy ridde of our flesh In deed the faithfull ought their whole life time to obserue the Sabbaoth day they ought to geue ouer their owne desires forsake their owne workes seeke to offer vp themselues wholy to God in all humilitie to order themselues after his will they ought to continue in his obedience I say wee must do so or otherwise all the seruice we shall do vnto God is but feignednesse hypocrisie and as for him he will disallow and reiect it Neuerthelesse we cannot acquite our selues wholy in this to renounce our affections in such sorte that there be no blame found in vs Saint Paule glorifieth in this that the world was crucified vnto him and he vnto the world Yet in the meane time he ceaseth not to say that the flesh fighteth with the spirite and haue no agreement together yea he confesseth also in the seuenth to the Romanes that he alwayes perceiued in himselfe this strife that he did not the good which he would that is to say he accomplished it not with so feruent a desire neither was he so resolued to walke according vnto God but that he had alwayes many stoppes and hinderaunces to stay him in such sort that he seemed to halte in stead of strong and vpright running Sithence then it is so let vs note that not without cause God ordeined the seuenth day for the Sabbaoth day signifying thereby that we cannot neither in one day neither in one moneth come to this perfection of sanctimonie and holinesse which he requireth of vs And why Because that when we shall haue manfully fought against the lustes and affections of our flesh against our euil thoughts and desires yet shall there be alwayes a residue and remnant in vs vntill we be fullie ioyned and associated with our GOD and that he hath gathered vs into his heauenlie kingdome Vntill that time there shall be alwayes some temptations in vs there shall bee alwayes some troubles some vnquietnesse we shall alwayes feele I meane those which seek to please God that we are yet subiect to many temptations and that there remaine in our nature many prickes by the which we are stirred vp and prouoked to this and to that And are not these so many lets to hinder the spirituall rest If a man did repose himselfe and rest so in God as he should do he should conceiue nothing in his fantasie which might turne him from the right way he should haue in him no euill affections or desires All these thinges should be farre from him Therfore when we conceiue so many wicked fantasies loe Sathan commeth to assaile and to shake vs with so many disquietings When we shall haue thought to doe well there arise some thinges in our minde which tickle and flatter vs and so albeit we hate that which is euill yet by such temptations we are prouoked to pursue after and to follow it And by this a man may see that it is no easie thing to be without all wicked concupiscences and to cast them off so that they beare no rule at all in vs So then let vs continually follow this studie and desire of celebrating the spirituall rest of God because we shall not come to the perfection thereof vntill the end of our life Now hereby we are admonished of two thinges The one is that we be in displeasure with our selues and mourne perpetually for our sinnes And although it seemeth that we haue bestowed great paine to make our selues obedient vnto GOD yet let vs knowe that we are alwayes but
were better they brake their necke going vp into the pulpit if they take not paines them selues first to walke after God and to liue peaceably with their neighbours and to shewe that they are sheepe of the flocke of our Lorde Iesus Christ Nowe for all this it is true that the rich may well bee serued of the poorer sort and when a man hireth men seruantes and maides for his monie he will not set his seruant aboue him selfe at the table he will not haue him lie in the same bedde with him Yet notwithstanding though he haue some superioritie ouer him yet ought we alwayes to beare in minde this point that we are vnited together as it were in one flesh and that we are all formed to the image of god If we consider that they which are descended from the race of Adam bee our flesh and our bone this ought to frame vs to all gentlenesse although wee are as brute and sauage beastes one set against an other When the Prophete Esaie would put men in minde of their base estate to induce them to relieue their poore brethren he saith Thou shalt not despise thine owne flesh See where I ought to viewe and beholde my selfe as in a looking glasse namelie in as many creatures as are in the world Marke wee this for one point But yet there remaineth more that is that the image of God is imprinted in all men Then I despise not onely mine owne fleshe when I shall oppresse any one but I violate the image of God asmuch as lieth in me So then let vs diligentlie note that God would in this place declare vnto them which are in authoritie and credit to them which are rich and to such as bee in some degree of honour aboue others that they ought not to abuse those whiche are vnder their handes that they ought not to trouble and torment them aboue measure that they ought alwayes to thinke on this that wee are all descended from the line of Adam that wee haue one common nature that the image of GOD is imprinted in vs all Loe what wee haue to note and aboue all other thinges to beare in minde seeing Iesus Christ is descended hither belowe to bee made of no reputation to condemne our pride and loftenesse and to shewe vs that there is no way to serue GOD but in humilitie and that he hath made vs all members of his bodie as well seruantes as those whiche are maisters and superiours shewing that there is no difference when the question is of comming vnto GOD and hauing respecte vnto him and his seruice Wee must therefore bee folowers of him And because wee are all both small and great members of his bodie and that he is our head there is greate reason that euerie one applie him selfe to his neighbours And sithence GOD hath declared him selfe our father in more familiar wise than he did vnto them whiche liued vnder the Lawe let vs bee so much the more persuaded to mainteine a fraternitie and brotherhood among vs And this haue wee further to beare in minde vppon this place There resteth yet one point to be obserued touching this that GOD hath ordeined a memoriall and remembraunce to the Iewes that they were sometimes in Egypt as poore slaues and bondmen Nowe wee knowe that in that place they were euill and cruellie handled But for that they then sighed and cried vnto God and he heard them for that they then desired to bee borne withall and to bee released from some of their miserie GOD sheweth that they ought also to doe the like And this conteineth a good and profitable doctrine namelie that when we looke vnto our selues we may the better bee induced to acquite our selues of our dutie and contrarie wise when wee become cruell towardes our neighbours this is because wee are beecome dronken with our owne ease and consider not the pouertie and miserie wee haue bene in or happilie may come vnto He whiche hath bene hungrie and thirstie in such sorte that he hath desired that some one woulde succour him in his necessitie when he seeth a poore man and thinketh Well I haue bene in the like necessitie when I could haue bene willing to bee aided and relieued yea me thought some should haue had pitie on mee to succour me he I say which thinketh of these thinges when hee seeth a poore man in neede shall he not haue his hearte mollified and softened But what When wee are at our ease there is no talke of remembring our â—eede and pouertie but rather we imagine and suppose that we are herein exempted and not to bee numbered in the common 〈◊〉 of men And that is the cause why wee forgette our selues and take no pitie and compassion vppon our neighbours in any miserie they suffer With so much greater heede then wee ought to beare in minde this place wherein the Lord seeing vs so blinde so giuen to the loue of our selues so well contented to be plunged in our owne delights pleasures so carelesse of them which endure penurie and are in necessitie expostulateth with vs in this wise And what are you Haue you neuer bene in any necessitie And when you ouerflowe your bankes in your wicked dealinges against them haue you no care to thinke Behold these creatures are formed to the image of God if we committe any outrage against them shall God take pitie of vs Let vs then practise this doctrine in our whole life and as often as we shall see any oppressed with miserie let vs remember to say Goe to haue not I bene in necessitie aswell as they And if nowe I were in the same estate would I not desire to bee succoured Seeing then it is so ought wee to exempt our selues out of such a condition At least let vs doe to an other as wee would that one should doe vnto vs for nature hath taught vs this and wee neede not to goe to schole to learne it There shall neede then no other euidence to condemne vs than this whiche our Lorde hath alreadie shewen vs by experience When wee shall beare in minde to commen thus with our owne heartes without all doubt wee shal be touched with some pitie to helpe them whiche stand in neede and necessitie and that we shal be moued to compassion seeing them endure miserie so that if wee haue the power and abilitie to succour and relieue them euerie one of vs will employ him selfe herein Yee see then what wee haue to note vppon this place when it is said Thou wast a straunger in the land of Egypt It behoueth therefore that nowe thou also ease them whiche are vnder thy hande for when thou wast a seruant thou couldest haue bene verie willing that one should haue borne with thee and released thee of some part of thy miserie But nowe let vs come vnto them which were not of the people of God but did onely traffike and had entercourse of merchandize among them GOD willeth
that they also aswell obserue the rest and yet they were not sanctified of GOD and this signe could not apperteine 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
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
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
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
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