can not shift them selues out of his hand in saying that he doeth them wrong that he is ouer cruell towardes them It behoueth that euerie mouth be stopped in that behalfe True it is that a man can neuer satisfie and content the rebellions as wee see there are many which aduaunce them selues against God in this case with such boldnesse and presumption that good men which are sober and modest are ashamed to behold them but leaue we these dogges to barke their fill and in the meane time let vs glorifie our God in all humilitie knowing at least wise this one thing that he hath this authoritie and might to shew fauour and mercie to whom it pleaseth him And for this cause we must conclude that if God withdrawe his spirite from the posteritie of the wicked he may not bee accused of crueltie For they are in them selues punishable when they are in this sorte forsaken of him and are not gouerned by his holie spirite Let vs then note well that this sentence hath no contrarietie to that of Ezechiel Nowe let vs returne to see the meaning of Moses in these words There is no doubt but by his manner of speaking in this place he would imprinte a greater feare in vs than if barely and simplie he had said God will punish you when you shall haue corrupted his seruice when you shall haue chaunged any thing in religion when you shall haue deuised and fashioned any image or likenesse of him thinke not that you shall escape his vengeance for he will not suffer that his honor be defaced and brought to nothing in such sorte If Moses had thus spoken men as ouerhardied and flow of nature would not haue bene sufficiently moued with feare Therefore he here passeth further God saith hee will not onely punish you in your owne persons but he will extend his vengeaunce vppon your ofspring and not onely on your children but he will pursue it euen to the further end of your linage in such sort that you shall for euer feele his wrath as a kindling fire and after your death men shall behold the signes and markes of your iniquitie GOD shall place you in such ignominie and reproch that you shal be as spectacles to the world and although you be rotten putrified vnder the earth yet shall his vengeaunce pursue you so that your sinnes shall bee grated on and called to remembraunce from age to age and men shall know that you haue rebelled against him whiche shewed you so many of his benefites that at least you should haue bene as the sheepe of his flocke to bee gouerned by him and his worde Now then let vs take heede wee bee not ouer sluggish and past sense when God in this manner stirreth vp and awaketh vs Truely if onely in one woord or by some exteriour signification he should signifie his anger we ought to bee touched with great feare but since wee are dull vppon the spurre yet at least then when God declareth that after he hath punished vs he will yet followe on his vengeaunce vppon our posteritie and that after our death it must needes bee that those which shal be begotten of vs bee condemned when I say God speaketh in this wise let vs then bee more attentiue to walke in his feare and to turne our selues vnto him that we prouoke him not to anger being as it is so fearefull and terrible Thus wee see in what sorte we are to make our profite by this text Now he addeth further Of them which hate him in which word he comprehendeth all the transgressours of the law If then one demand whether all those whiche turne them selues from the obedience of God hateth him therefore This place here answereth Yea not that it semeth so them and yet the truth is so And we ought here not to rest vppon our owne iudgement for God onely is a competent iudge to pronounce sentence herein And because that men when they geue them selues ouer to worke wickedlie will not say neither thinke so in heart that they hate God it behoueth that this vice should be discouered It is true that hypocrits will make a faire shew that the loue of God causeth them to shew some good countenaunce And in deed it may haue some small seede but it is a bastard vicious seede So then this hatred is not apparant in hypocrites nether in many other which lead a disordered dissolute life but yet is it in them though we know it not for as all male factours licentious liuers woulde there were neither iudge nor order nor policie in the world so all they which willinglie of their own accord would not acknowledge them selues Gods subiects they spite him could be contented he were plucked out of heauen This appeareth sufficently in them which are wholy geuen ouer peruerted When men haue loosed the bridle to all iniquitie they can not beare any correction are so farre from being tractable to be taught when they are threatened they grind the teeth they storme rage they are furious madde against god This hating then of God is manifest enough in them which haue granted them selues a more outragious libertie of doing ill in thē which are carried away as with a tempest in their wickednesse are fullie settled in their sinnes In others which haue yet some feare are in some sorte moued when we speake of God of his iudgements this appeareth not yet there is alreadie in them an hatred of god Truelie they thinke it not but God seeth much more cleare than we and when thinges are hid and vnknowen vnto vs he noteth them We must alwayes beare in minde howe Saint Iohn saith That God is much greater than our consciences that is to say That if our consciences beare vs witnesse of our faultes God shall not sleepe in the meane time And so let vs brieflie remember that all they whiche conforme not them selues to the obedience of God which humble not them selues vnder his maiestie to serue honor him that all they hate him although by effect they shew it not at first and that men can not iudge so of them And for the same cause we see why in like maner when God speaketh of them which keepe his commaundements he beginneth with his loue He saith That he will shewe mercie on thousand generations to them which loue him And why For it is not possible to desire to honour God to bee his subiects if we haue not a feeling of this loue wherof he here speketh And this may serue vs for a good lesson as we shall see herafter that Moses when he would geue a short abridgment of the Lawe saith What doeth the Lord thy God Israel require of thee but that thou loue him with thy whole hart that thou cleaue to him We shall neuer I say know what it is to yeald obedience to Gods lawe and to rule our selues according
cannot like here together beeneath except this order which God hath ordeined bee holilie kept and obserued namely except those which haue superioritie bee had in honour bee had in estimation and be obeyed For without this there shal be an horrible confusion All they then which cannot submit themselues vnto Magistrates they which are rebellious to fathers and to mothers they which cannot beare the yoke of Maisters and Mistresses declare sufficiently that as much as in them lieth they peruert and ouerthrowe all order of nature that they mingle and confound the heauens with the earth as wee say For beholde the onely meane by which God would mainteine and preserue mankind Let vs adde further to that we haue said the consideration of this which is elswhere mentioned that when God sendeth Magistrates and Princes he bringeth the feare of them not onlie vpon men but also on brute beastes For so speaketh he hereof in Daniel and of this we may gather that they which lift themselues vp against the rule of gouernment appointed by God are worse than the brute beastes deserue to be sent to such a schole as theirs For our Lorde to make men ashamed which are reasonable creatures saith That the feare of Princes Magistrates ought to be extended euen to the brute beastes May not a man then see that the diuell possesseth also them which cannot order themselues in all modestie to the subiection which God hath established without the which it must needes be that all come to ruine confusion in this world as we haue alreadie declared Yes And therefore if we feele and perceiue in our selues such an hautinesse as maketh vs worse subiects to them which beare rule ouer vs let vs fight against this pride of ours let the authoritie of God suffice vs for a bridle For were we more wilde sauage by nature than we are yet this ought as I may so say enchaine and fetter vs herein that God declareth that he is dishonoured by vs except we doe him homage in the persons of them whom he hath placed in his roome in whom he hath imprinted his image To speake briefly we see that charitie beginneth at this end that we be humble and modest and that none lift vp themselues arrogantlie presumptuously that none esteeme of themselues aboue mesure but that we be redie to humble our selues to the end we may be ruled gouerned in whatsoeuer it shal please God to require our obedience See why in this sort S. Paul leadeth vs to charitie when he expoundeth this cōmandement of obeying magistrates For he sheweth that if we haue not this mildnesse gentlenes in vs to bow the neck when our Lord putteth on the yoke we beare no charitie towards our neighbors If we desire such a confusion meddlie in the world that we would that rules superiors haue no dutie reuerence done them it must needs come to passe that all be set out to the spoile of the robber and it were much better that euerie one liued apart without companie than in the societie of men to see such a confusion as should be if we keepe not the rule of gouernment which God hath appointed Let vs then well remember that to the end we may liue with our neighbours it behoueth euerie one to correct in himselfe this hautinesse presumption and not reteine keepe it in our hearts But let vs learne to be humble lowlie knowing that this is to order make our selues equal to them of the lower sort as S. Paule speaketh That we may so do let vs consider our selues what we are For behold what abuseth vs euen this that euerie one would haue greater preeminence than God hath geuen him being as we are blind we forget our selues and know not our own pouertie our own faults vices Euerie one will thinke himself a maruelous man when he is nothing And herehence issueth this that we make no account of our neighbors yea that we despise all the vertues good gifts which God shal haue bestowed on them It is then spitefulnes vnthankefulnes which stirreth vs vp vnto pride in such sorte that euerie one yeeldeth vnto himselfe more than apperteineth vnto him this is the cause why we cannot frame our selues vnto obedience as we ought But in steede of this let vs learne by our dutifulnes to doe homage vnto God when we see that he hath commanded vs to obey our superiours And besides let vs know that such as they are he hath placed them ouer vs If a childe haue a father or mother he must not say O loe my father is not at all such a one as he ought to be I haue iust cause to withdrawe my selfe from his obedience yea but if he be thy father it behoueth that this worde content thee if thou wilt not abolish and bring to naught the order of nature either this which God hath ordeined must be made of no value or thou must honour thy father what a one so euer he be ▪ And why Because euen he which hath communded thee to honour thy father thy mother hath giuen thee such a father as thou hast As much is to be said of maisters of Princes all other superiours For they came not at all auenture or by chance it is God it is God which sendeth them as S. Paule hereof speaketh as all the holie Scripture giueth sufficient testimonie Yea precisely we are also ledde to know by experience the prouidence of God the fatherly care which he hath of vs when he appointeth Magistrates Let vs learne then wisely to consider Gods goodnesse in all those which are in superioritie ouer vs that we may therby be moued to orderour selues to their obedience Thus ye see what we haue to beare in mind in this place Now seeing it is so that God hath comprised in a word set downe vnto vs in a short summarie the rule of obeying all superiours let vs note that by this he resigneth not his owne right nor bereaueth him selfe of that which is proper belonging vnto him It behoueth therfore that God be honoured aboue all others yea and so that the honour we yeeld vnto mortall men hinder not but that we geue him the seruice we owe him and that euerie one studie to acquite his duetie principallie towardes him Shal not he thinke you discharge his duetie of obedience fairely which obeyeth an vnder officer in the meane while spitteth in the face of the Iudge or the Prince What madnesse were in this Now the like is done when wee will debarre God of his preeminence and so obey men that wee make no account of him which is aboue all For this is against nature that the authoritie which is giuen vnto men should darken and diminish in any part the glorie of god Let vs therefore diligently note that when we are commanded to obey our superiours there
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
therevnto and this can not be by anie creature but by the holie spirite So then seeke to further who shall giue them the power to obserue thy commaundements but shewe thou foorth in them the vertue and power of thy spirite and then they shall keepe them as wee shall hereafter see that God saith I will giue you the will and power to feare me If this were in vs what should hee neede to say thus But he pronounceth that it is in him to doe this As he addeth by his Prophete I will giue them an heart to obey mee We shall see as much saide to this purpose hereafter I will cause that they shall keepe my commaundements God therefore challengeth this office vnto him selfe of instructing men and of gouerning them by his holie spirite to the end they may be subiect vnto him and that they order themselues to his iustice And wherefore then in this place seemeth he to wishe this It is for that as in manie other places hee speaketh after the manner and fashion of men And this is to the end that wee may better vnderstande as I haue alreadie touched that when men speake vnto vs of walking in the obedience of God that this is not done without great difficultie and that all our seuses may bee more throughly awakened to applie our selues willingly and painefully vnto such a studie Therefore in steade of this that men lightly promise without anie long deliberation that they will worke I knowe not what miracles that they will obey GOD that they will obserue the lawe let vs knowe that wee must examine what power and strength is in vs and then shall we perceiue howe weake wee are wee shall see that we are so farre from beeing able to performe all that which is commaunded vs that wee knowe not where to beginne nay we knowe not howe to conceiue one good thought vntill GOD hath reformed vs and drawen vs vnto himselfe that hee giueth vs the will and bestoweth withall on vs the power to put in execution and practise that which we shall haue willed Ye see then what this worde importeth And who shall giue them the will Or I woulde it might bee so By this let vs bee admonished not to presume on our owne power and strength to bee ouer hardie and venturous in matters concerning God. For this is the cause of our ruine and destruction when we thinke our selues able to doe all thinges whatsoeuer and GOD by good right laugheth to scorne in the meane time suche arrogancie and ouerweening of men But learne wee to feele our owne weakenesse howe wee are able to doe nothing And albeit that wee are bounde to accomplishe whatsoeuer GOD commaundeth vs that this is not to say that we therefore haue the meane to doe it yea rather wee want all power and abilitie to perfourme it For it is not so small and easie a matter to loue GOD with all our hearts to loue GOD with all our mindes with all our power and strength and might that wee neede but to say Yea we will go roundlie away herein but let vs knowe that this surmounteth and exceedeth all the abilitie which is in men Nowe when wee knowe that the lawe conteineth a iustice ouer highe for vs to reache vnto and that on our part wee are so weake and feeble that it is pitie to beholde then shall wee learne to lament and bewaile our selues before God and vnderstanding full well that we are bound to do whatsoeuer he commaundeth we shall desire that he will giue vs the power that he will aide vs by his holie spirite and that not onelie hee will support vs in our frailie and weaknesse but that he will beginne and perfect that which is in vs that he will giue vs a will and desire and confirme and continue the same in vs and that afterward when hee shall haue giuen vs a constancie to persist in our desire he will giue vs also the power to accomplish all that which we shall haue well desired Now withall GOD in this place sheweth that when hee sendeth vs his worde it is for this ende to ioyne and knitte him selfe with vs that we also may be vnited vnto him so that hee demaundeth nothing but obedience that when wee shall become children vnto him hee may shewe himselfe our louing father Beholde then for what intent God will that his worde bee preached vnto vs namely that we may bee gathered vnder his winges that he may protect and defende vs that he may saue vs yea vnder this condition that we come vnto him quietly and that we suffer our selues to be gouerned by his worde and to be subiect therevnto True it is as we haue alreadie touched that this is not in our power that God must bestow on vs the grace hereto and that he giueth not this grace vnto all But we are not here to inquire after the secrete counsell of God what the cause is that hee reformeth and reneweth some by his holie spirite and that he leaueth others to wander according to the corruption and wickednesse of their owne nature and neuer draweth them backe into the right way Wee must not entangle our selues in this Labyrinth but let it suffice vs to knowe that God would shewe that men are inexcusable when hee saieth O I could wishe it might bee so as if hee saide That after that wee haue beene taught in his woorde wee haue no excuse GOD shall not bee in fault if we bee not saued And why For if wee walke as hee commaundeth vs wee shall perceiue that this is the way to come to all blessednesse And so let vs impute vnto our selues the cause of all those euils which shall happen vnto vs And when wee shall bee afflicted when GOD shall chastise and punish vs by aduersitie and sundrie other afflictions let vs knowe wee haue no cause to murmur or to complaine against him For our selues are in great fault because wee haue not followed his woorde Ye see in effect what we haue to beare in minde vppon this place True it is that we must in the meane time haue recourse vnto his ayde and helpe knowing that we are ouer weake on our part to accomplish the lawe and that we can not fulfill our dutie therein nay not come neare vnto it in what sort socuer But yet if we walke not as it behoueth vs we must alwayes passe vnder condemnation knowing that all the fault lieth in our selues and that when we are beaten and chastised with the roddes of God that we can not say that this is beside all merite and desert of ours And why When we haue the worde of God we haue a testimonie and witnesse that he desireth to be vnited and ioyned vnto vs and to execute the office of a father towardes vs and to preserue vs in all prosperitie were it not that we on our part did burie his grace and hinder the course and proceeding thereof Loe then howe
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
gelous God visiting the iniquitie of the fathers vpon the children euen to the third and fourth generation of them that hate me 10 And shewing mercie to thousandes of them that loue me keepe my Commaundements BEcause men are so farre inclined to corrupte the worshippe of God by wicked superstitions it behoueth that God feare them by his threates to the end they might be as it wereforceably kept backe when otherwise they woulde carrie them selues headlong by their vanitie to imagine of GOD cleane contrarie to all that which is agreeable with his Maiestie And this is a pointe worthie to bee noted For it seemeth as wee haue alreadie touched that it was now needelesse to forbidde the people of Israel to make any images after they had knowen the liuing god But because of our cursed inclination it was requisite that this so streight a forbidding as wee see should be adioyned And this is done as well for vs as for them because this vice is as it were settled in our bones If God shewe not that he will not suffer idolatrie and that wee bee not wounded with such threats there is not one amongest vs which forgeth not an infinite number of idols and by this meane the honour due to the liuing God is transported vnto our fantasies Let vs note then that here we are reproued of hauing a cursed and peruerse nature whiche alwayes draweth vs to superstition and that there is great need that we be held backe after some violent and forceable manner For of our owne good will we neuer serue GOD in such sort as that we imagine nothing of him but that which is proper to his Maiestie And withall wee may note to what purpose our good meanings serue vs For if there be any thing in whiche men may excuse them selues with this that they thinke they do well it is when they forge vnto them selues idols For to what end doe they make them but to serue God to bee stirred vp to greater deuotion and to haue a more strong assuraunce that GOD will heare them in their requestes These then are the men whiche may best pretend this colour of good meaning but yet we see on the contrarie side that God hereby is grieuously angred wee see how he pronounceth an horrible sentence of condemnatiō vpon all them which leaue them selues to be gouerned by their thinking and meaning They will say still and the thing is so That they thinke to serue God but what He accepteth no such seruice but rather accurseth it and that by good right For as wee haue aboue shewed his maieslie is disguised when one will make vnto him a visible image We are then instructed in this place to doe nothing as seemeth vs especially when there is any question of the seruice of God that we attempt nothing after our owne fantasies but that wee followe in all simplicitie that which he appointeth by his worde without adding of any thing vnto it whatsoeuer For assoone as wee shall haue declined neuer so little herein what euer we alledge to make our cause good God will not leaue vs vnpunished For this is no vaine threate when he saith That he is a God of gelousie and anger which visiteth the iniquitie of parentes vpon their children Thus you see then two pointes which wee haue to beare in minde in this place The one is that because wee are by nature ouer much giuen to idolatrie this threatning of God commes alwayes before our eyes to the end we presume not to mingle any thing with his word or to deuise any kind of idolatrie but that we serue him purely according to his nature and not according to our fantasie And let this be for one note The other is that we knowe we must not pretend our good me aninges to iustifie that which we shall haue inuented and deuised but contrarie wise let vs remember that the principall seruice which God requireth is obedience Nowe let vs come to the wordes which are set downe in this sentence God saith in the first place I am thy euerliuing thy God or thy mightie and strong one Here againe he setteth himselfe against all idols For wee haue alreadie seene that to redresse the superstitions of the Israelites he declared himselfe in his maiestie Nowe this is to take all excuse from men when GOD once manifesteth himselfe vnto them When wee knowe not which is the true religion neither can discerne who is the true GOD it is no maruell if all our senses wander and wee runne hither and thither without any right directing of our wayes as poore wanderers but when God hath once declared himselfe vnto vs and wee knowe his trueth then is there great reason that all our dreames fall to the grounde and that wee abide stedfast in that whereof wee haue knowledge For this cause God repeateth this thing That he hath declared himselfe to his people and hath chosen them to himselfe and that he will gouerne them euen by the lawe which is nowe published And of purpose nameth he himself A gelous God wrathfull For this word importeth both these thinges And againe although he be called here God notwithstanding the worde he here vseth is deriued from a word which signifieth strength feare Now when he nameth himselfe Gelous there is no doubt but he meaneth thereby to signifie that he will not suffer that his honour be violated or that he be robbed of that which properly belongeth vnto him to haue it geuen to creatures that he can not patiently endure any such treacherie Therfore when the honour of God shall not be so priced on our part as it deserueth let vs knowe that he will not neglect it For wee shall feele in the end that he forgetteth not himselfe but will mainteine his glorie as he declareth throughout all the holie scripture Verely if wee had but one droppe of true vnderstanding wee woulde be zealous for the honour of our God so that wee needed not to be stirred vp herevnto wee woulde of our selues endeuour to accomplishe that which is written in the Psalmes that is That his zeale should deuoure vs that we shoulde burne within our selues when wee see his maiestie reprochfully abused it would be I say that wee should then feele within vs a burning and consuming fire But what Wee are curious to mainteine our owne honour and in the meane while wee will suffer that the honour of the Lorde bee trampled vnder feete that men make their sporte and game of it that men haue it in derision and mockerie or at least that men mangle and teare it in peeces And therefore when the worlde shall be wholie set on idolatrie when all of vs shall neglect our duetie in the seruice of God shall not our Lorde after he hath reproued our loosenesse and vnthankfulnesse in this point shewe that although wee haue bene carelesse herein he will yet haue such a zeale as behoueth him to mainteine his honour and
of their bloud and it seemeth him that a man plucketh his heart and guttes out of his bellie when he eareth one morsell of meate at his cost and charges Such miserable couetousnesse or rather such brutish crueltie a man shall see in the riche and this is a thing ouer rife and common So then it is not without cause that Saint Paule saith we shall haue profited exceeding much when we shal haue learned to bee rich that is to say that we shall not bee stirred vp continually with a desire of getting more and more If God giueth vs anie abundance let vs learne to keepe our selues within our bounds without further coueting to say O such a peece of ground would be good commodious for me I must adioyne this to mine that other also And againe this is not yet all that a rich man desire not to growe further in wealth but it behoueth that we be poore in heart that is to say that we bee puffed vp with no such pride as to repose our trust and confidence in our riches that wee take not an occasion by them to oppresse such as are feeble and weake such as haue no credite to vnderproppe and staie them vp in this worlde lastly that we be prest and readie to bee impouerished when it shall please god He which at this day is verie rich which hath his garners and his sellers full which hath his bagges fraughted and full stored which hath lands and possessions which hath a rich trade of merchandize let him when it shall please God to bereue him of all not thinke it straunge let him not be euer much grieued for it but let him minde the patience of Iob to say The Lord hath giuen and the Lord hath taken it blessed be the name of the lord Ye see then howe it is a verie harâ— thing to be rich yea except we come to this point to order our selues to the wil of God to receiue peceably what soeuer hee giueth vs that is to say to beare patiently the pouertie which he sendeth and to content our selues with that which hee shall haue giuen vs into our hand without setting our heart thereon For otherwise it must needes be that we be alwayes theeues whether we abound in riches or be in pouertie For the poore shal be prouoked to do euill it seemeth them that God will dispense with them for their wickednesse yea oftentimes they will vse this cauillation O I see this man seeketh nothing else but to deuour me euen to teare the flece froÌ„ my back he would destroy me altogether if it were possible and why shall it not be permitted me to reuenge my selfe on him Lo how euerie one would pay himselfe But it is not for vs to take from him that which he hath spoiled So then if we be poore wee shall incontinently be driuen to stealing except wee take vnto vs this bridle to say Well our Lord will exercise vs and for this cause we want the goodes of this world We haue not that we coulde wish and this is to this end that it pleaseth God so to humble vs Lo one thing to be noted And let a man labour diligently to surmount this temptation For we see that euen Solomon desireth of the Lord not to be poore for feare of being prouoked to steale When such a personage feareth yea and maketh this request vnto God in the name of all the faithfull ought not wee to stand vpon our gard So then they which are in neede and necessitie both of bread and of drinke and know not on which side to turne them to be releued they which lead so poore a life that ofttimes they haue not so much bread as to slake halfe their hunger others which haue not their eases and commodities as they could wishe and desire let all these in this case take heed they commit themselues into the hande of God and pray him to giue them grace to walke in such sort that they bee not induced to wrong or iniurie anie one vnder this colour that necessitie presseth them ouer sore And let them which haue winde and tide with them which flote in prosperitie and wealth which haue their purses full of monie take heede they oppresse not the poore as they haue alwayes their nettes laide to this purpose For see howe the riche behaue themselues herein If they see a poore man falling into decay they are as greedie hunters they come incontinently to ouerthrowe and cast him vnder foote and they turne themselues hither and thither and make manie circuites vntill at length they shall haue entrapped the poore man Let them therefore which haue wheron to liue take heed howe they ouerflowe their bankes but let them hold themselues rather backe so that they abuse not their plentie and abundance Let them which are of greater wealth take heede they lift not vp themselues to oppresse those which haue little Behold how we ought to proceed in our degree and calling Yea when we haue occasions offered of doing wrong and iniurie albeit we are of our selues subtile ynough to seeke them out from farre let vs beware we repell all such wickednes And whereas rich men thinke that they haue made great gaine by the losse of an other let vs knowe that they haue cutte the throte of poore men and that they haue made manie widowes and orphanes though they thinke little hereof But because our wittes are so sharpe and subtile to dâ—uise all occasions of harme doing let vs haue an eye vnto our God who woulde make a proofe and triall of our obedience in our vocation We shall happily haue the sword in our handes but let vs take heede of doing any hurt let vs consider that if we were in the same state that poore men are we would gladlie wish to be releeued and succoured Briefelie if we will absteine from theft let vs not bee either cruell wolues nor wilie foxes For all they which walke deceitfully and maliciously are as wilie foxes Truely poore men what neede so euer they are in when they are led to doe euill they shew themselues no longer men if they vniustly rake vnto themselues the goodes of another But they which commit their theeueries by violence and oppression are as brute beastes which seeke nothing else but to consume and deuour al. So then that we be not theeues let vs not be cruel Aboue al let vs learne to waite for all that which shall be necessarie for vs in this present world from the bountie and blessing of god If we hold fast this rule it is certeine that all couetousnesse and all pillages and all deceites and all such like thinges shall soone be remoued We shall not neede then any other medicine than this to heale all our vices namelie that we lift our eyes from ground to say God is our father he will prouide vs of all that we stand in neede of it is hee from whom we must
it is certeine when he punisheth them this shall not be without good cause but we shall alwayes knowe that he proceedeth herein in all equitie iustice as an vpright iudge by greater reason they which are elder further striken in yeeres are punished as not innocent for one shall finde them by many degrees more faultie And so as concerning the place of Ezechiel the case is cleare that God punisheth not the innocent children for the transgression of their fathers for the faultes shal be also founde in themselues As for this when he saith That he punisheth the iniquitie of fathers vppon the children let vs consider howe this is done and then this hard knotte shall bee easily vnties First then let vs knowe that God oweth vs nothing and that if he bestowe any benefite vppon vs this is altogether of his meere liberalitie not that he is any thing beholding vnto vs In the meane while if he will vse his rigour towardes vs he may leaue vs in condemnation as wee are Let God onely withdrawe his mercie and shewe himselfe iudge ouer the whole worlde and what shall beecome of vs Surely wee shall all perishe there is no remedie little and great fathers and children without exception I say wee are all condemned if GOD drawe vs not out of the curse in whiche wee are and that by his free mercie without the least occasion of beeing bounde vnto vs So nowe seeing GOD may bring vs all to destruction if it please him to vse his goodnesse and clemencie towardes some if he call them to himselfe if he deliuer them from this deepe dongeon of damnation in which they are may any one accuse him for this May any one reprooue him herein the least that may bee No. For our eye must not bee euill if he of his goodnesse taketh pitie and compassion of his creatures And although he vse not the like measure towardes all yet notwithstanding wee must haue our mouth closed vp or rather wide open not to murmur but to confesse that all which he doth is in equitie and iustice although it surmount our sense and reason For wee comprehend not alwayes the reason why GOD disposeth so of men and yet must wee laie aside our prating and learne to reuerence and adore God in his iudgementes when they shall bee ouer high for vs ouer wonderfull ouer secrete How euer it bee let this generall rule abide certeine that is to say That God might leaue vs in our destruction wherein wee are if so it pleased him and that by this meanes the whole world shoulde perishe but because it pleaseth him to shewe himselfe gentle and pitifull not towardes all but towardes a parte see what discerneth the one from the other Nowe herevppon he leaueth them as it seemeth good vnto him in the curse wherein they are borne And if one demaunde why God vseth his mercie towardes some when on others he executeth his seueritie It is certeine the first and principall cause is vnknowen vnto vs neither ought wee to enquire after it And why For it behoueth that all our senses bee locked vp captiues in that behalfe and that wee confesse that God hath libertie to choose whom he pleaseth and to refuse the rest But howsoeuer the case standeth he maketh this promise to the faithfull that he will take pitie on their children and that as he hath begonne his mercie in their persons so he will continue it in their posteritie euen to a thousand generations Seeing God hath made this promise to his seruauntes wee see nowe there is some cause why God hath pitie of the one rather than of the other 〈…〉 contrarie part he threatneth the vnfaithfull that the 〈…〉 not onely in themselues but also in their issue and 〈…〉 which shall descende from their stocke and familie But nowe let vs come to the mercie which God sheweth and to the punishmentes he executeth His mercie then is not in this that he blesseth the children of the faithfull with riches with health or other like thinges or that he maketh them to prosper to the world ward those are not the chiefe blessings of God that is not the end whereat he beginneth but rather he sheweth them his goodnesse and mercie when he gouerneth them by his holie spirit when he geueth them the marke and seale of the adoption of his children when he correcteth them and purgeth them from their sinnes to reforme and renewe them to his image and likenesse Ye see then the mercie which God extendeth to the children of the faithfull that is to say he suffereth them not to remaine in their corruption and wickednesse but that he reformeth them and gouerneth them by his holie spirit This being done he continueth his mercie further more and more and maketh them to prosper euen in this world vntill the fulnesse of his mercie be heaped vpon them namely vntill he hath drawen them out of this world into his kingdome and geueth them there the fruition of euerlasting life On the contrarie side whereas he punisheth the iniquitie of fathers vpon the children this is as much to say as that he will leaue the stocke of them in the same plight they are in There is a wicked man there is a despiser of God there is an hypocrite there is an vnfaithfull and vnbeleeuing man well he shall haue children God will as we may see forget them and account them for straungers And whereas he acknowledgeth them not in the number of his owne he daineth not nor vouchsaleth to shew himselfe a father towardes them So he leaueth them as forsaken and then it must needes be that Sathan possesse them being destitute of the spirit of God what other thing may happen vnto them than euill and mischiefe so as they procure to themselues the wrath and anger of God more and more Nowe then doth our Lorde punish them without good cause Can then say they are innocent and guiltlesse No. For there is sufficient fault in them before hande Wee see then a great deale the better how this which God hath pronounced by Ezechiel is true namely that he which hath sinned shall beare the payment and punishment as he hath deserued and that the innocent shall not bee punished for the cause of the sinner and transgressour Notwithstanding we see also that not without cause he declareth that he will punish the iniquitie of fathers vppon the children For why It is in him to shew mercie to the children of the wicked and vnbeleuing or of the contemners of his word or of hypocrites which abuse his name it is I say in the choice and libertie of God to withdrawe his grace from their posteritie And when their children are estraunged from God what reteine they but the filth and corruption of Adam There is nothing else in them but sinne and wickednesse And therefore needes it must be that they bee enimies to god Ye see then how he punisheth them in iustice and that they
vse his name But to the end that this be yet more clearely vnderstood we must marke that God vnder one kind would here shew vs what maiestie there is in his name to the end we speake not of it but with all feare and reuerence Therefore aboue all other kindes of profaning his name he taketh the especiall forme of an oth when any question is of swearing We see how our Lord loueth vs in that he lendeth vs his name to the end we might communicate with our neighbours if there were any controuersie and dissention among vs it might be ended by this meane namely that if wee bee not beleued if any matter were in doubt the name of God should be brought foorth as Vmpier in the matter to end the controuersie so as the thing should bee altogether certeine when it shall haue such a confirmation Is not this an inestimable goodnesse that our Lorde abaseth himselfe somuch as to permitte vs to vse his name And why For it is certeine that the maiestie of God is so precious that it ought not to bee abased so farre but yet he bouchsafeth to applie himselfe vnto vs So much greater then is our villanie wickednes if wee vnhallowe the name of God in our othes Nowe this is done not onely when we are forsworne but if we take the name of God in our mouthes rashlie and at randon when we haue not a regarde to speake thereof in all wisdome and discretion and consider whether the thing which is in controersie deserueth to bee confirmed in such manner or no For if we vse it rashlie and foolishlie behold the name of the Lord is as it were vnhallowed It is true that God accounteth it for one kinde of his seruice when men sweare by his name not that he is herein bound vnto vs but altogether the contrarie For as I haue alreadie touched wee ought to perceiue in this thing howe GOD beareth with vs when he licenceth vs to vse his name But yet doe we in swearing confesse that GOD hath all preeminence and superioritie ouer vs He whiche is inferiour sweareth by him which is his souereigne greater saith the Apostle to the Hebrewes And if we knewe to what end an oth serueth we shall vnderstand that this can not agree but onely to the maiestie of god For by it our meaning is to confirme those thinges which are secret and can haue no other proofe among men Nowe this can not bee done by any creature but herein GOD must shew himselfe for it is he which soundeth the deapth of mens heartes and herevpon also not without cause he challengeth to him selfe the title of trueth Wee see then that in swearing we doe homage vnto God protesting that he is our Iudge and that it is he vnto whom we ought to haue recourse for things which are doubtfull and hidden because it is his office to bring them vnto light and because he will mainteine the truth for that it apperteineth to his honour and glorie That is the cause why GOD reputeth it for one forme of his seruice when one sweareth by his name so that it bee not in superfluous and vnnecessarie othes By this we perceiue that the fault of them whiche forsweare them selues or sweare at randon is so much the more grieuous For this is as it were to violate the seruice of God and as much as lieth in vs to bring it to nothing As for them whiche peruire them selues they bee not onely culpable of taking the name of GOD in vaine and of falslie abusing it but they are rebelles and traitors to the maiestie of god For knowe wee how to worke any greater outrage against GOD than to abolish his truth No. For there is nothing more belonging vnto him So this is as much as if we would plucke him out of his throne and vtterlie beereue him of all diuine honour and glorie for this is done when his truth is turned into a lie Whosoeuer therefore forsweareth him selfe that is to say whosoeuer taketh the name of GOD in an euill conscience to colour false thinges to cloke and disguise an vntruth to the end he might beguile and deceiue others let him knowe it for certeintie that he blasphemeth God in so doing Now purposelie I say to disguise an vntruth For many dispense with them selues because before men they can not be conuicted of periurie And why They turne the best side of the coate they paint and trimme their matters so well that it shall seeme verie well to men they speake the truth are not periured but GOD alloweth not any such subtilities Let vs not then thinke to bee acquited and absolued before him when wee shall haue vsed such policies such shiftes and sly practises And so in summe wee see that all they which take the name of GOD otherwise than in truth and in simplicitie blaspheme him Marke this for one point Now as for them whiche sweare rashlie and without cause they declare sufficientlie that they make no other account than to sport them selues with god It is true they protest the contrarie they will still say their meaning is not such but this is but hypocrisie For the effect sufficientlie proueth that they beare no reuerence vnto god If a mortall man be heald deare of vs we take not his name in vaine we will not that any make a scorne of him and floute him and when a matter of plaie and mockerie is proposed we can not suffer that he be brought in as on the Stage for wee take this to be to his infamie and discredit And will we haue a greater priuiledge than the liuing GOD We are vile carions and rottenesse it selfe and yet will wee bee had in honour and estimation And shall our God in the meane time bee placed beeneath as our vnderling And thus we see that there are at this day verie fewe of any religion in the worlde although many make a shewe and countenaunce of being Christians that yet not withstanding neuer knew what it is to worshippe GOD to doe him homage or to yeald him the seruice whiche apperteineth vnto him For howe is this that the name of GOD runneth in euerie mans mouth One can not bargaine for the worth of one farthing without he hath some othe at the end of euerie word If the honour of GOD were of price among vs it is certeine wee would absteine from such superfluitie of othes whiche more is it would breede an horrour in vs But nowe a dayes euerie one maketh a game of it and when a man is reprehended for swearing he will thinke he hath great wrong done him Nowe if one shoulde mainteine any matter whiche were not for his profite he woulde bee much grieued therewith yea hee woulde make his complaintes thereof but if wee haue the zeale of God to be grieued when his name shal be throwne to the ground see what quarels are made with vs see on what spite men are set how
they grind their teeth at it Now when the world is come into such a possession of contemning God and men haue hardened them selues herein is not this a signe that his maiestie is not knowen nor regarded And albeit men yeald vnto them selues such an outragious libertie vnder this shadowe that the thing is accustomably vsed and that of custome is made a lawe yet will God in the end shewe that his name is more deare vnto him than men haue had it and though we sell it good cheape it shall cost vs deare and with an ouer vantage and it shal be in the end that the lande wherein we haue bene conuersant which hath bene defiled and made vncleane by vs bee raised vp in iudgment against vs In like manner all the benefites which wee haue receiued and which God with a liberall hand hath bestowed on vs shall come into account for our condemnation for asmuch as we haue not knowen him which hath bene the author of them to honor him as he deserueth Yee see then what we haue first to obserue and note in this place namelie that God beareth gratiously with vs and vseth so great gentlenesse towards vs as that he is willing and content wee vse his name in thinges lawefull and right by whiche leaue of his we may sufficientlie knowe that he is more than a father vnto vs But withall he warneth vs to take so much the more diligent heede we absteine from all wicked othes For as for periuries as we haue saide this is a villamous outrage which we doe to god For in asmuch as his truth is conuerted into a lie we are falsifiers thereof as much as in vs lieth Yee see then a mortall and deadlie offence But this is not enough to keepe our selues from forswearing but our othes also must be sober and the name of God must not be tossed vp downe among vs as a Tennise ball but it behoueth that there be some great necessitie which may hold vs excused when we make mention of it Now forasmuch as we protest in our othes that God hath all superioritie ouer vs by this we may vnderstand that all the othes which are made by creatures are wicked and intollerable as proceeding from superstition as among the Papistes one will sweare by Saint Anthonie an other by Saint Iohn which is asmuch as if one would make idols of them And why For wee must always returne backe to that sentence which I haue before alledged of the Apostle that we declare God to bee our superiour yea our souereigne when wee sweare by his name And this is the cause why when God sweareth to confirme vs in his promises or happily to awaken vs when hee seeth vs hardened in our sinnes and that we stand not in awe of his iudgmentes he sweareth by himselfe he reserueth to him selfe this honour whereof it shal be further handled in the ninth Chapter of this booke And so they which sweare by creatures are idolaters And for this purpose also when there is mention made of superstitions the oths of men are put in as witnesses to conuince them that they haue turned them selues from the puritie of the lawe The Pastours saith Ieremie which haue charge to conduct and leade the people must teach them to sweare by the name of God that is that all other othes be laid aside and that creatures bee not mingled and brought in when any thing by othe is to bee confirmed Moreouer when it is here spoken of the name of God let vs note that we are not onely forbidden to pronounce this woord but that the substaunce thereof is here considered for God regardeth the deede As there are some whiche sweare not expresselie by the name of God and yet notwithstanding they cease not to offend transgresse against this commaundement For we must alwayes haue regard to come to this which our Lord Iesus Christ handleth in the fift Chapter of S. Mathew When you sweare by heauen is not this the throne of the liuing God If you sweare by his temple is not this the place where his maiestie abideth If then we thinke we shall not be accused and condemned when wee expresse not the name of God in our othes wee greatlie abuse our selues Let vs not therefore thinke to deceiue him in this for the excuse is altogether foolishe and childish And why The heauen beareth it not a marke and token of the maiestie of God Se then how his glorie is diminished As much is to be said of the earth for it is his footestoole as Christ toucheth in that place whiche I haue alledged Therefore so let vs briefly learne that wee ought to beare such a reuerence to the name of God that all othes be laid aside and banished from among vs but as necessitie requireth when God suffereth vs to borrowe his name Otherwise let vs folowe this forme of speach as handling our matters in all simplicitie to say Yea it is so And let vs knowe that all whiche is besides this is euill rondenmed by the lawe namelie if we take the name of God in vaine And withall let vs note that all superfluous othes and those in which the name of God is not honoured as it deserueth haue in them a double euill For first when men let them flie so at all aduentures it is a signe they scarse make any account what they say secondlie consider wee from whence this common swearing proceedeth and wee shall finde that from none other thing but that men be such liers so full of falshood and deceite that when they speake the one to the other none can beleue that it is true which is said So then it must needes bee that there is in vs great wickednesse considering that when God hath giuen vs a tongue it is in part to communicate one with an other For our tongue is the messenger of our heart whereby we expresse vnto others what wee haue in our mindes conceiued Wee may then conclude that superfluous othes proceede from the disloyaltie and rebellion of men neither neede wee to make much enquirie or vse any long processe in this matter for euerie one hath his owne witnesse How euer it be let vs learne to vse in this thing such sobrietie as God commaundeth and let vs not sweare without great necessitie and being herevnto required But to goe on somwhat further in this matter that all may bee easily vnderstoode there are some who thinke that when they sweare by their faith it is as if they swore not at all It is true indeed that the most part sweare nothing for they haue no more faith than dogges they haue no conscience nor religion But yet this name of faith ceaseth not therefore to be in price before god For he holdeth it deare and it is as an hallowed thing vnto him whiche neither can neither ought to bee vnhallowed except wee will bee in greate fault and incurre the daunger of the
end the Iewes seing their stables closed vp shuld be put in minde to say How now God setteth here before our eyes this signe and sacrament visible euen in the brute beastes and this is to the end that we on our part should be the better kept and holden in his seruice that wee shoulde knowe that this were to breake the whole lawe if wee haue not regard vnto this which is the chiefe and principall point of all our life namelie that wee learne to renounce our selues and followe not our owne lustes reason or wisdome but that we suffer our God to rule and gouerne vs and that wee bee as dead creatures that he may liue in vs and not followe our owne swinge which is altogether corrupted Thus it behoued the Iewes deepely to weigh euen in the brute beastes this visible signe which was giuen to the end this might restreine them so much the more and that they should bee admonished by this meane to obserue the Sabbaoth day with all reuerence Withall we see how in all times God handleth men according to their hardnesse and that he hath prouided them of meete and conuenient remedies for asmuch as they are not inclined of them selues before he draweth them in this manner And this is not onely for the Iewes but for vs Let vs therfore acknowledge the great goodnesse and mercie of our God which forgetteth not nor omitteth any thing of all that which might remedie our vices And withall let vs acknowledge the peruersnesse which is in vs that wee flatter not our selues nor geue the bridle to our affections sithence we haue neede to bee constreined and that God geue vs many prickes with the spurre as to dull and restie iades And when God pricketh and spurreth vs in such sort knowe we that it is not without good cause but that he doth it because we are so croked and peruerse to be ruled because wee are so froward and rebellious Let vs then beginne to displease our selues in all our lustes and affections and learne to imprison our selues so farre that nothing hinder vs to follow the way which God would lead vs in And although our nature alwayes resist yet let vs enforce our selues to walke after his will vntill we bee fullie ruled and ordered by our god Loe what we haue to beare in minde vpon this place besides that which shal be by and by touched of man seruantes and maide seruantes namelie that God putteth the Iewes in remembraunce that they were seruantes in the land of Egypt and therefore that they ought with all gentlenesse to entreate them which are vnder their rule and authoritie For he saith Thy man seruant thy maid shall rest them selues And why For thou wast somtime in bondage the time hath bene thou couldest well haue wished that one had giuen thee some rest and release from thy labours Thou oughtest then to vse such gentlenesse towardes them which are vnder thy hand But here it might seeme that God hath ordeined the Sabbaoth day not for a spirituall order as it hath bene aboue said but that it might serue as a meane vnto charitie For he saith If thou wert in bondage wouldest thou not that one shoulde giue thee some release Wouldest thou alwayes bee oppressed with labour and trauell Surely by thy good will thou wouldest not It behoueth then that thou be are also with others Now this is not for the seruice of God but rather instituted for common charitie whiche ought to bee extended toward our neighbours howe euer in degree they be vnderlinges vnto vs But for asmuch as this commaundement is conteined in the first table of the lawe it is certeine that this whiche is here touched is but as accessarie I say the first table of the lawe for it is not without cause that God hath so diuided his lawe whiche he wrote in two stones Might he not haue wrote them in one stone if he had would Why then hath he made of them two seuerall partes This is not without great reason For in the lawe of God there are two principall articles The one concerneth our dutie towardes him the other our dutie we owe to our neighbours which liue and are conuersant with vs As our whole life if we consider well ought herevnto to be referred That is that first in knowing we haue a God to whom we are to liue we walke in obedience seeing we hold our life of him we doe him homage and reuerence therefore seeing he hath created vs into a farre better hope and hath adopted vs for his children we glorifie him for so great mercie and goodnesse seeing he hath redeemed vs by the bloud of his sonne we beecome his â–ª endeuoring to withdraw our selues from the defilements of the world to be vnto him liuelie and vnspotted sacrifices we call on him hauing our recourse vnto him alone we render him thankes for all his benefites bestowed vppon vs Yee see then the first point of our life consisteth in the honour we ought to giue to our god Againe seeing it pleaseth him further to proue our obedience by liuing with men in all vprightnesse none be giuen to his priuate profite but that we seeke to serue to the commoditie one of an other that there be mutuall honestie betweene vs so as wee absteine not onelie from fraude violence and crueltie but that our life be sober and modest that wee bee not dissolute wicked and brutish in our liuing And this is the second point of our life Nowe seeing it is so that this commaundement of the Sabbaoth day is conteined in the first table it followeth that it apperteineth to the spirituall seruice of GOD and that here is no question to bee made of the charitie wee owe vnto our neighbours And why then is this matter here treated of It is asmuch as if our Lorde did say This day of rest of some super aboundaunce and ouerplus shall serue you to this that your men seruauntes and your maides haue a release with you from their laboures Not that this was the chiefe and principall end wherevnto GOD tended For this was not his principall meaning that there shoulde bee one day in the weeke in the whiche a man shoulde cease from his labours to the end he might breath for that day and not toile so continually as to faint for wearinesse This was not the cause which moued God to ordeine the Sabbaoth day or day of rest but it was to this end that the faithfull should know they ought to liue so holily as to rest from all their affections desires that God might wholie worke in them For the rest it serueth as a benefite of supereâ—ogatioÌ„ as we say Behold our Lord saith Consider ye that sith you haue this warrant among you that I sanctifie you that you seeke to giue vp your selues wholy vnto me Yet loe one thing which shall serue you further and this is for your profite namelie that your familie shall not toile
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
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
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
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
what sort soeuer I backbite my neighbours this shall alwayes bee accounted for false witnesse before god If I shall goe and blabbe a tale in ones eare to defame my neighbour loe a false witnesse It is true that I haue not bene called before the Iudge I haue not put forth my hand to the booke I haue not vsed any of these ceremonies yet wee see how GOD speaketh hereof and therefore beholde howe wee shal be culpable of so great a fault as I haue saide But nowe if I shall aduertise one vppon no euill will that I beare the man that there is such and such a wickednesse in him shall I for this bee accounted a false witnesse before GOD No. For God hath respect preciselie vnto the enimitie and euill will. If then I hate one and shall vppon this goe about to discredit him by false reportes if for the euill will I beare him I shall seeke to slaunder him loe in what I am condemned for a false witnesse If I bee led with a desire of euill speaking to defame my neighbour if this vice reigne so in mee that I endeuour with all my might to staine his credit beholde I am a false witnesse And loe for what cause it is saide That charitie and loue couereth a multitude of sinnes but hatred discouereth a multitude of faultes See howe Solomon hath briefly touched in this sentence what the roote is of such false witnessings as GOD by the lawe hath forbidden and condemned namelie that wee are led herevnto by hatred And why For if wee loued one an other without all doubt wee would endeuour to liue together in all loue and friendshippe Wee knowe full well that when we speake euill of one to hurt his honest name wee can but kindle a fire of dissention for be for the maintenaunce of his credit must needes bee forced to chafe and fret against vs and then behold all loue and friendshippe is broken So then as long as wee shall haue a care to mainteine charitie wee shall couer as much as wee may the faultes of our neighbour But bee wee at variaunce Our tongues shall forthwith be ouerlauish to speake euill of them with whom wee disagree and as our heartes shal be empoisoned with malice so must it needes haue his vent in the tongue that the euill will wee haue smoking within vs may bee set on light fire abroade Let vs therefore diligentlie note that GOD in this place hath condemned all slaunders whiche proceede from enimitie and euill will. When wee hate one wee could with him hanged and if wee are not able to hurt him neither in his person nor in his goodes by spoiling him of his substaunce yet wee will seeke to shame him with some malicious scoffe or other wee will endeuour by all the meanes we may to defame him Therefore when wee beare such haired against any this is sure an euill roote and it must needes bring foorth like fruite Yee see what the point is wherevnto wee must come if wee will haue the right vnderstanding of this commaundement of god Now withall let vs note by the way that when it is said That charitie couereth the multitude of sinnes that this is not so to bee taken that wee must flatter one an other and by lying nourish the vices which are in vs but this is spoken for this purpose that wee blabbe not foorth the faultes of others as desirous to defame them whereby we might happilie discourage then and bee an occasion peraduenture that they shall abandon all shame and giue them selues ouer to vtter impudencie as wee see many desperate persons doe Let vs note then that the holy Ghost meaneth not to make vs flatterers or mainteiners of the vices whiche are in our neighboures or to make vs liers but he will that wee endeuour with all our might to correct and amende the faultes which are in them and yet so that wee beare charitablie with them without driuing them to despaire when they shall bee spotted with many vices For when a man shall see that one disgraceth and shameth him and that despitefullie he will desperatelie giue him selfe ouer vnto all mischiefe and harden him selfe therein Wee are therefore the cause that those which haue heretofore followed some euill trade of liuing harden them selues therein and in despite of God and man persist in their wickednesse if rudelie and vndiscretelie without any affection of charitie wee reprehend them Wherefore let vs take greate heede that when we reprehend the vices of any we doe it with such mildnesse and gentlenesse that they whiche are reproued may know that for a loue we beare them we would withdraw them from the way of destruction And loe why S. Iames hath applied this place to them which by gentle corrections by sweete and amiable words seeke to drawe and allure their neighbours to god Therefore when I shall see one ledde away vnto witkednesse if I warne him of his faultes and by admonishing of him can winne him into the right way loe saith he howe this sentence shal be accomplished That charitie couereth the multitude of sinnes I graunt that Solomon speaketh hereof vnto an other end but Saint Iames hath not euill applied this doctrine signifying that when wee would couer sinnes it must not bee by closing vp our eyes or by not speaking one word of them Therefore when one shall haue offended GOD by dronkennesse wee must not dissemble the matter altogether to couer it by charitie for this were to practise this doctrine verie ill but we must rather vse gentle and brotherlie correction and withall procure that the vices beeing buried before God they be not called to remembrance before men We must then content our selues to haue put our neighbours in minde of their faultes holding alwayes this measure in our reprehensions that the faultes beeing corrected and amended we defame not if wee may possibly choose them who must haue some shame for their repentaunce but in no wise bee cast into despaire But this doctrine is euill practised For wee see howe wee erre alwayes in both these extremes and that the meane is neuer kept namelie to correct the vices by mildnesse and gentlenesse which wee see in others and to seeke so to hide them as yet to remember the offenders of them howbeit in such sort that it bee not to their reproch and infamie But what We seeke the loue and fauour of men and this wee will winne by flattering of them in their sinnes Wee shall perceiue howe they offend GOD in one thing or other this wee let passe As wee would they should spare vs so we will winke at and beare with the euill wee see in our friendes Yee see then a wicked couerture wherewith Satan blindeth the eyes of wretched sinners And wee are the cause hereof because wee dissemble the faultes which ought to be reproued of vs But yet as if this euill sufficed not the worlde at this day is proceeded so
farre herein that we shal be thought not to bee good friends with them with whom we are ioyned except wee will consent vnto all wickednesse for their sakes And if those whiche shall offend herein yea so farre that they will not doubt to lend their friend a false othe for his commoditie shall be reprehended and punished for their periurie What will one say woulde you haue me to hurt my neighbour Am I not bound vnto him And would you haue me depose against him How should I doe so See see at what price we set the veritie and truth of God see how we turne it into a lie see also how wee abuse the ordinaunce and commaundement of God by the which he hath forbidden vs to defame our neighbours So let vs learne that this is a wicked extreme into which we fall when wee will beare with that which is euill when wee will nourish and mainteine vices and aboue all when called to giue witnesse and required trulie to declare and to open the wickednesse which is to be amended we will be culpable thereof and partakers as farre as we may If I keepe close murder or theft if I conceale treason behold I am accounted accessarie vnto all these crimes both before God before man So then this which we haue said that we ought by charitie to couer the sinnes of our neighbors this I say hindereth not but that we may declare the euill we know by them if it bee needefull and that wee shal be required therevnto yea it shall bee good for vs so to doe But there is in this thing an other vicious extreame wherein wee offend when we are ouermuch giuen to blabbe forth those faults which ought quietlie to be amended and corrected by vs without making anie great proclamation of them and this shall proceede oftentimes from euill will oftentimes from ambition and oftentimes from a foolish desire of vaunting our selues From euill will I say when oftentimes vnder a colour of zeale we will seeme to haue to punish vices pretending that we can not suffer that God be offended we come to prie into the life of them whom we hate and if we finde anie thing we may grate vppon anie thing we may snappe them vp for beholde wee haue an accusation readie and thus we falslie abuse the name of God protesting our selues zealous men when we seeke nothing else but to catch our enimies tripping and failing in some one point of their dutie And a man may easilie espie our malice in this that hauing sharpelie reproued a vice in some one whom wee shall haue hated wee will beare with it and hide it as much as wee may possible in some one of our friendes such an vnequall measure we will vse Nowe by this is it not euident that there is no good affection in vs and that wee warre not with the sinnes and vices but with the persons in whom they are Verilie this case is cleare and easily to bee iudged Let vs therefore learne that when we are to discouer the faults and vices which are in others that our heartes must bee cleane and void of all euill will that we may protest before God that we desire both the profit and welfare of him whom we accuse Loe one note to be obserued And again we must take heed of all foolish ambition as I haue touched that is that we make not our selues monsters before men as we see there are some which would make themselues Saints in crying out vpon and ratling vp others for their faults As soone as they shall see anie thing amisse they must by and by charge a Quest on it and all the world must knowe he is a zealous fellow and in the meane time there is nothing in him but a foolish desire to shewe him selfe For this cause God oftentimes will punish such a price in as much as men thinke that if so they haue sharplie reproued others O they are Saintes and in a manner Angels and in the meane while they dispense with them selues for much wickednesse and when they shall haue offended more grosselie than they whom they haue reprehended they will forsooth that men pardon and forgiue them And why Because they haue reprehended others to the quicke yea a man shall see some of these which blushe not to say What Haue not I reprehended euill And when I haue behaued my selfe so stoutlie is it not sufficient Namelie that when this wickednesse was committed I reproued it I would not suffer it Well and if thou couldest not anie thing tollerate it in others how wouldest thou that one should suffer it in thee If thou haddest in thee but one drop of good affection wouldest thou not hate the vice in thy selfe aswell as in another So then when wee shall crie out against our neighbours to reproue them let vs beware we be void of al ambition if we will open discouer the wickednesse we haue perceiued in another And let vs obserue this rule First to beginne with our selues before we condemne the vices of others when we haue diligentlie sifted examined what is in vs then let vs come vnto our neighbours This is the order we must obserue in our reprehensions if we will proceed herein according vnto the will of god And note we that in generall God hath in this place condemned all iniuries all slaunders so that if we doe but open our mouth to speake euill in what sort soeuer of our neighbours we are condemned as false witnesses before god But by this it is not meant that we should hide keepe close the wickednesse which is manifestly knowen for as we haue before shewed that vnder this colour of couering of sins we must not nourish foster them by flatteries or lies so we must not vnder this shadowe that we are forbiden to hurt our neighbors by word say that black is white this is diligently to be noted For there are some which would haue nothing condemned what euer it be yea they would haue men frame their speach so to colour disguise things that if they saw theft cōmitted they should call it by some other name they would in no wise that vices should be condemned by their proper titles A man shal set this in manie yea when one shall sharplie reproue such wicked liuers as shall not onelie haue offended God them selues but shall be the cause that the rest with whom they liue shal be drawen vnto a lose and dissolute life which shal be as pestilent and infections sores to rot and corrupt all the rest when one I say shall reproue them if he touche them as he ought to the quicke incontinentlie there shall be some of these nice and delicate felowes to say O Sir should you so speake in the pulpit A man shall see blasphemies to reigne a man shall see manifest impietie against God and his woorde a man shall see such villanous rebellions as none more a man shall see such
and euen withdrawen them selues from beeing taught by the holy scripture For they thought this belonged only to the Monkes and Priestes And in the end such a foolish and beastlie opinion was conceiued that men thought all diuinitie ought to be cloistered in their dennes and cabins Now for all this this testimonie hath alwayes remained and must endure to the end of the world that God hath spoken with a lowde voice that he hath not hid or drawen him selfe backe into some little angle and corner of the earth So this hath bene a most wicked vnthankfulnesse in men that they haue left the word of God as clene cast off forsaken of all And so much the more heedfullie ought we to note this place wherein it is said that God directed not his speech only to some great Doctors but hath communicated his voice to the whele people euen to the most simple least among them And withall let vs to whom God hath restored his world praise magnifie him for so inestimable a benefite whereof the greatest part of the worlde haue depriued them selues by their owne malice and retchlesse negligence Let vs I say praise and extoll his goodnesse that his woorde at this daye soundeth in our eares that wee may reade it that all both priuatelie and publikelie may bee partakers thereof that this heauenlie treasure is laid open vnto vs to vse and to enioy it Beholde an inestimable benefite aboue all he bestoweth on vs for which wee ought to magnifie our God as priceing this benefite aboue all the rest Moreouer let vs bee attentiue to heare our GOD speake Let none alledge here any excuse to exempt him self from this dutie For seeing that GOD speaketh to the whole companie of the faithfull to all them which are baptised in the name of our Lorde Iesus Christ let euerie one in his degree and calling applie his studie to profite in the woord of GOD and let vs all in generall take God for our Maister and let vs be readie to heare him alwayes and as often as it shall please him to speake vnto vs as he ceaseth not dailie to doe And thus much bee noted touching the first point wherein it is said that GOD hath spoken to the whole multitude and assemblie Nowe let vs come vnto the second point wee noted namelie that he added nothing And this is said that wee might with better courage heare that which is conteined in the lawe It is true that all that which Moses hath written apperteineth to the lawe all that likewise which the Prophetes haue left in writting finallie whatsoeuer hath bene adioyned in the Gospell all this I say conteineth one substaunce of doctrine and the Bible is bigge enough but yet because wee should not neede to wander farre or make any greate inquirie after that wherevnto wee ought to tend GOD hath proposed vs one certeine scope and marke at which in ordering our whole life wee might ayme and shoote at For all is referred to these ten sentences as I haue said Let vs then but count ouer our fingers and wee shall haue the tenne commaundementes of GOD all is concluded in a short summe which we ought to beare in minde to bee good scholers vnder god Therefore when God vseth such breuitie are not men to to wicked and vntoward if they refuse such a doctrine if they will not for all this bee at so much leasure as to profite in the woord of GOD Howe therefore let vs lay aside all such vaine and friuolous replies to say O the holy scripture is a deepe sea it is a bottomlesse pit if a man enter into it which way shall hee bee able to get forth Let vs alledge no such thinges It is true that God sheweth in the holie scripture that which the Angels desire to behold It is true that wee can haue but some small tast thereof while wee dwell in the world It is sufficient that wee knowe in part as Saint Paule speaketh and in darkenesse beholding as it were in a glasse that which wee can not see as yet face to face All this is verie true yet so is it notwithstanding that God hath so conformed and abased him selfe vnto our rudenesse and sâ—endernesse that these things are easie vnto vs or at the least wee shal be able to vnderstand so much as is profitable for our saluation If with all there be thinges doubtfull and obscure let this sobrietie bee in vs that wee aduaunce not our owne iudgements but that wee first aske counsell at the mouth of GOD knowing that wee are yet farre from our perfection And yet according to the measure which he hath giuen vs wee may alwayes glorie in this that our Lorde Iesus Christ will not leaue vs in doubtfulnesse and ignoraunce but that he will giue vs so sure and certeine a way as wherein wee shal be able to walke with great assuraunce knowing that he hath not called vs in vaine vnto him selfe when wee shall not haue any vncerteine and wandering course to runne but so certeine a marke proposed as wherevnto if wee shall directe our race wee shall not neede to feare any erring as destitute of some good guiding and direction Let vs therefore beare in minde that our Lorde hath not spoken according vnto his owne nature For if he would speake in his owne language should he bee vnderstood of mortall creatures Alas no. But how speaketh he vnto vs in the holy scripture Verilie he lispeth and stutteth for our better vnderstanding Saint Paule saith that he became as a nource of little children when he preached the Gospell Nowe when he spake it of himselfe there is no doubt but that he would shewe thereby the goodnesse of God which so gouerned him by his holy spirite And this which is in S. Paule we shall finde likewise in Moses in all the Prophets Let vs then diligentlie note that God is made as it were a nource whiche will not speake vnto her infant as she would vnto a man but will haue respect vnto the capacitie of it So God abaseth him selfe forasmuch as wee could not vnderstand what he said except he submitted him selfe to our vnderstanding Loe for what cause he is like a nource in the holy scripture that men might not perceiue his great and infinite maiestie to the whiche wee can not come nor approche any thing neere vnto it Seeing GOD hath bene so gentle vnto vs as to open himselfe vnto vs in most familiar manner so much more grieuous a condemnation shall fall vpon our heades if we bestowe not paine to profite in that doctrine which hee hath as I may so say shewed vnto vs that there resteth nothing for vs to doe but to swallowe it and digest it Let vs therefore note that when Moses saith That God added nothing to these tenne sentences it is to this end that wee should shew our selues more easie to bee taught and bee the more encouraged knowing that God
c. The. 14. Sermon Deut. Chap. 5. 23 And when ye heard the voyce out of the middest of the darknesse because the mountaine did burne ye came to me all the chiefe of your tribes and your elders 24 And ye said Behold the Lorde our God hath shewed vs his glorie and his greatnesse and wee haue heard his voyce out of the middest of the fire we haue seene this day that God hath talked with man and he remaineth liuing 25 And now why should we die c. WE thinke if God in stead of preaching his worde by the meane and ministerie of men should in his owne maiestie speake or that some Angel sent from him should appeare vnto vs that wee should bee more liuelie touched than we are and that the whole world incontinently would be conuerted that euerie one would yeld obedience without any either contradiction or rebellion But alas we knowe not what is conuenient and profitable for vs For if wee considered of our owne frailtie and weakenesse wee would soone vnderstand that it is not possible for God to touche vs with his maiestie and power but hee must needes altogether ouerwhelme and confounde vs Therefore when men desire that GOD would manifestlie shew himselfe with some visible signe or that hee would descend from the heauens to teache them they knowe not what ones themselues are neither consider they howe weake and fraile their condition is For if they would well consider and bethinke themselues hereof the infinite glorie of GOD would strike them with a wonderfull feare and trembling knowing full well that they are not able to beare it Therefore let vs knowe that GOD procureth our profite and saluation when hee declareth vnto vs his will by the mouth of men when hee ordeineth and appointeth ministers of his worde to bee messengers vnto vs of such thinges as he knoweth to be meete and conuenient for vs And yet so is it that for once he would by euident proofe holde men conuicted that it were not good and profitable for them to heare his voice thunder from heauen And that is the cause why he would publish his lawe not simplie by Moses but descending in his owne person as we haue alreadie handled And yesterday wee said that the lighteninges the whirlewinde and the flaming fire and all that we reade of in the 19. and 20. of Exodus that all this I say was done to the end the people of Israel should learne to beare greater reuerence vnto the worde of God. Now this instruction apperteineth also vnto vs For God would that the memorie of these thinges should last for euer and that the vse of them should bee perpetuall So then beholde GOD hath once displaied and laid open his glorious maiestie to the ende wee might learne to receiue his worde in all feare and humilitie But withall he would also that the people of themselues should bee constrained to say It is not good that God speake vnto vs againe onelie let vs haue a man to bring vs such doctrine as it shall please him to sende vs And this rule is for to condemne vs if we followe not the example of this people which hastilie put forth themselues to speake in this sorte Now if any one alledge that this which was then spoken cannot binde vs he is easilie thus answered That if at this day God would doe the like he did then that is would pronounce with his owne mouth that which we now heare by the mouth of mortall men it should bee impossible for vs to abide his glorie and not to be altogether ouerwhelmed therewith and vtterlie confounded And so let vs learne that this is here recited vnto vs to the ende that in the person of the people of Israel wee knowe that God applieth himselfe to our slendernesse and infirmitie when it pleaseth him to sende vs his worde to bee preached by men like vnto our selues which might bee his messengers respecting herein what is behoouefull and profitable for vs And knowe we that this is an inordinate and foolish desire to wishe that God would appeare vnto vs from heauen or shew vs some apparant and visible miracle For we cannot comprehend his maiestie and glorie And although it bee the proper nature of the lawe to fraie vs yet apperteineth this as well vnto the Gospell For wee must take this as a generall rule that as soone as we feele the presence of God wee must needes bee confounded We see how the Angels hide their eyes because the glorie of God is greater than they can beare and they are constrained to confesse that they are ouerweake to beholde it as beeing creatures What shall then be said of vs For wee are farre inferiour vnto the Angels And there is beside in vs an other thing which maketh our infirmitie the greater namelie that wee reteine not that integritie and innocencie of our first nature wee are not such as God created vs that is to say earthlie men onelie as was our father Adam but we are altogether corrupted and there is nothing in vs but sinne and wickednesse And therefore it must needes bee that God be made our enimie and that we flie from his throne as malefactours will keepe themselues as farre as they can from the iudgement seate of their Iudge brieflie wee are poore miserable wormes and stinking carions So then as soone as GOD shall approch and come neere vnto vs we must needes be frighted with so great a feare as to be beaten therewith downe to the ground Therfore it is profitable for vs that God declare himselfe vnto vs in such sort as hath bene alreadie touched namelie by the meane and ministerie of men that he ordeine and appoint men to expounde vs his will as if he himselfe spake and that his worde be receiued of vs in such reuerence as if we heard him to thunder from the heauens But it shall be profitable for vs more fullie to vnderstand that which in a worde we haue here touched and els where more largelie handled namelie that the lawe in comparison of the Gospell frighteth and fraieth vs with a wonderfull feare And why is this Because that in the lawe God requireth of men that which is his due Now consider we whether wee are able to discharge our selues herein Nay contrariwise whether we bee not as poore and miserable debters which haue not one farthing to pay Ye see then in what a desperate case we are For howeuer the case standeth with vs God dischargeth vs not but declareth that we are worthie to beaccursed and condemned of him And for this cause hauing shewed how the life of men ought to be ordered he addeth this curse and malediction as thundring on vs Cursed are they which obserue accomplish not all those thinges which are here conteined As if hee said All men must passe here vnder condemnation from the greatest to the least all must knowe they are indebted vnto me and that by right I may cast
them downe to the bottomlesse pitte of hell If I pronounce this sentence there is not one may bee able to replie against mee for all are vtterly lost and condemned Beholde the language and speache of the lawe beholde the style which God vseth and now must not all needes tremble hereat It is not then without great cause said That the law fraieth vs and if withall it should please God seuerelie to require of vs that which wee owe him we must all needes perish and be confounded Now in the Gospell there is no such thing for there GOD beareth with vs and not onelie pardoneth vs our faultes but he writeth also his will in our heartes Moreouer albeit wee serue him but by halfes yet hee pardoneth vs our default and as I may saie winketh and closeth his eyes when wee are halting in our duetie And as a father dealeth not ouer streightlie and preciselie with his childe to oppresse him so God in his Gospell vleth a fatherlie gentlenesse towards vs that we should not feare to come vnto him And this is the cause why the Apostle in the epistle to the Hebrewes saith That we are not come to this mount which smoketh that wee are not come to Sinai to see the bruning fire which might astonnish vs to see the lightenings and all those other thinges which were to amaze and confound the people but that we heare a sweete and pleasaunt melodie by the which we are accompanied of the angels of heauen with the soules of the holy Patriarches and of the fathers which liued in the hope of eternall life although they had yet nothing but obscure shadowes that God now coupleth ioyneth vs with them which in olde time haue waited for the comming of our Lord Iesus Christ Seeing it is so we must not drawe backe but euerie one must set himselfe forwarde to come with a bolde courage to heare our GOD forasmuch as hee speaketh so gentlie and louinglie vnto vs and vseth so fatherlie a speache as which serueth not to feare and amaze his children but sweetelie to entise them and to winne their heartes vnto him This difference therefore is worthie to bee noted that in comparison of the lawe the Gospell may seeme sweete and amiable vnto vs But for all this wee must returne to this generall principle namelie that it is much better that the worde of GOD bee preached vnto vs by the mouth of men than if GOD him selfe should thunder from heauen And why For heare wee onely this naturall thunder and behold wee are taken with a great astonishment and yet here is nothing expressed God only maketh a noise with a confused and vnperfect sounde What should bee then when he should speake vnto vs and when he should shewe vs his glorie Wee can not looke on the Sunne which his a corruptible creature and how then shall wee bee able to behold the maiestie of GOD if it were fullie shewed vs and in his perfection And therefore it is said that a mortall creature can not see GOD and liue can not behold his glorie and not bee vtterlie confounded I graunt that GOD appeared vnto Moses and that not in such sort only as to other of the Prophetes as it is said in the booke of Numbers That he gaue him this speciall priuiledge to be seene of him face to face euen plainelie as of his friend that he appeared not vnto him either by dreame or by vision onelie but after such an especiall manner that Moses seemed to bee exempted from the companie of men to bee made more familiar vnto god But what euer bee said hereof yet God manifested him selfe vnto him in portion and measure For if he had shewed him his infinite being Moses must haue needes what grace soeuer he had receiued of the holie spirite bene ouerwhelmed therewith and vtterlie confounded Yea when at one time beeing yet among the liuing GOD shewed him his glorie in more ample and plaine manner than euer hee had done yet sawe he him not but as it were by the backe and hinder partes In this similitude it is declared vnto vs that as in beholding a man in the backe wee haue not the plainest sight of him for the plainest sight of a man and the principall view is in the face so albeit Moses had an especiall familiaritie with GOD yet this notwithstanding in this souereigne and principall vision which was giuen him in the mount then when he was separated from the condition of this mortall and transitorie life when he was as an angel of heauen yet he sawe GOD but in part as when wee see a man by the backe So let vs learne to content our selues when GOD vseth this order towardes vs namelie that his woord bee preached vnto vs by men and let vs so receiue it at their mouth as if wee sawe his maiestie face to face For it is profitable for vs to haue pastours which be appointed for ministers of the word forasmuch as we could but perish and be brought to nothing by the appearaunce of the glorie of God if it should bee manifested vnto vs And to the end that none might take any occasion to complaine as if the woorde of GOD were not sufficientlie approued and that men might not doubt whether they ought to hold them selues vnto it or no in publishing his lawe he shewed himselfe And we haue here the testimonie of the people which say It is the Lorde he hath made vs this day to feele his glorie and greatnesse wee haue seene that it is he which speaketh he hath interposed none to be his spokesman vnto vs but wee haue hearde his voice with our eares This then hath bene done for once Withall let vs take this which is here recited for a testimonie and witnesse that Moses spake not of him selfe that he hath not forged and deuised of his owne braine the doctrine wee hold of him but that he hath bene a faithfull steward of GOD who aduowed and approued him and not onely ratified and confirmed by miracles this whiche Moses taught but in his owne person declared that it was he who was the authour of all this doctrine Nowe forasmuch as by great reason the Gospell should bee as authentike and aswell authorized as the lawe wee haue had also a witnesse from heauen that this is no humane doctrine but that it proceedeth from god And this is that which S. Peter toucheth in his second canonicall Epistle saying That he and his companions heard the voice from heauen by the which the father declared his sonne to be the souereigne maister and doctour of his whole Church Behold my welbeloued sonne heare him Therefore when this voice thundered from heauen GOD declared that wee ought not to take the Gospell for a doctrine bredde and borne here beeneath but that wee should alwayes haue this maiestie before our eyes As at this time if wee will bee true disciples of GOD when wee come vnto the sermon
euerie one desireth to bee at his ease and in prosperitie wee neede not to bee taught to wishe this vnto our selues for our nature leadeth vs herevnto but for all this it seemeth that wee haue conspired our owne miserie and wretchednes For the meane to prosper is this that we be obedient vnto God and then he shall blesse vs in such for that we shall feele the fruites thereof in all things But what We will not yeeld him the obedience which is due vnto him and therefore we must needes bee depriued of his blessing hee must needes reiect and refuse vs as if we were not worthie to bee in the number of his creatures And so let vs note that God would in this place reproue men and shew them that they are themselues the cause of all the miserie and wretchednesse they suffer in this worlde and that they must attribute it to their sinne and wickednesse But hee would moreouer withall allure his vnto himselfe when he setteth before them a reward as if he said Go to there is great cause why I should be serued of you I deserue it full well at your hands though you haue small regard of me for seeing that you are my creatures is it not good reason that you be my subiectes and render all obedience vnto me Ought you not for the whole time of your life to bee giuen ouer vnto me But yet I will not request you to serue me for gramercie I will for beare mine owne right in this behalfe so that whereas ye are bound to doe all that I commande you without looking or hoping for anie thing loe I yet tell you that I am at hand to blesse you to make you prosper when you shall serue me When our Lord speaketh thus he sheweth that he will in most louing and amiable wise winne his vnto himselfe that he will as it were break their heart that they might be the better affectionated more willingly disposed to serue and please him seeing that hee commeth not vnto them with such rigour and seueritie as he might but yeelding of the right which apperteineth vnto him chooseth rather to execute the office of a Father saying That if we will be his children hee will be a liberall and bountifull Father towardes vs and albeit he oweth vs nothing of duetie yet will he bestowe a rewarde on vs for the seruice which wee shall haue done him Nowe hereby we are admonished that it pleaseth GOD by so great gentlenesse and liberalitie to allure and winne vs vnto himselfe But we must not herevpon inferre that men may merite and deserue any thing by seruing of god As the Papists when they heare such places they runne to their merites and it seemeth vnto them that GOD is further bounde and beholding vnto them than hee hath promised But God contrariwise meaneth to shewe vs that he is readie to applie himselfe to vs and to the fashion of men that he desireth nothing else but to winne vs by all gentlenesse vnto his obedience And this is not for anie profite that he receiueth thereby as in verie deede what profite shall he receiue when wee shall haue accomplished his whole lawe Is this anie way to his gaine and aduantage No. But it maketh for our saluation Ye see then what the intent and purpose of God is what we haue to note vpon this sentence So let vs learne that when we shall haue obeyed our God if he make vs to prosper that this is not for that he oweth vs anie thing and that wee haue deserued it and that wee may vaunt that he giueth vs no more than we deserue but it pleaseth him to display and lay open his bountifull goodnesse towardes vs euen to call that a rewarde and recompense which he of his mere and free liberalitie giueth vs without being therefore bounde and indebted vnto vs Moreouer when hee chastiseth vs and that we are subiect to so manie miseries let vs knowe that wee doe but gather in the fruites of our owne seede Because wee haue ledde an euill life our Lorde must needes shew some signe and taken of his anger that it may bee knowne hee is Iudge of the worlde But hee hath also as well a regarde vnto our profite that is that we might be sorie for our faultes and bee in displeasure with our selues for them and that we should haue our recourse vnto him in true and vnfeigned repentaunce Loe howe GOD when hee sheweth his anger towardes vs ceaseth not to declare his loue for hee seeketh to winne vs vnto himselfe Hee seeth that we are brought asleepe in our sinnes and hee awaketh vs knowing that it is expedient and necessarie that he shoulde so doe Thus we see what we haue to note vpon this place Now in the end Moses speaketh of the lande they were to possesse and saieth That thou maiest prosper in the lande whiche I shall giue thee And againe for the second time he placeth this sentence That it may be well with you in the land which you shall possesse Nowe it seemeth at the first sight that God promiseth no other reward than in this earthlie and transitorie life If it were so the hope of the people of Israel had bene cleane beaten downe But let vs note that our Lorde hath vsed towards this people an other meane than with vs albeit it tendeth to the same end for the sacrifices which were ordeined in the lawe were not to withdrawe the people from the saluation which wee haue in Iesus Christ but they serued rather that GOD might signifie that men are condemned that they haue no other meane to be reconciled vnto him than this which they haue by our Lorde Iesus Christ Nowe for all this men ceassed not to kill brute beastes for their offerings and GOD said Your sinnes shall be pardoned when you shall haue killed for mee a calfe a lambe or a sheepe It seemed them that God would appoint the remission of sinnes by these sacrifices of brute beastes but he did not This was to conduct the people after such a grosse manner to the redemption which in the end was obteined vs in the person of our Lorde Iesus Christ As much was signified by the land of Chanaan God therein would from the beginning propose the eternall inheritance of saluation vnto the children of Abraham in saying to Abraham I am thy exceeding great reward He promiseth not the land to Abraham therein to rest himselfe but he will that Abraham putte his whole trust and affiaunce in him that hee raise and lift vp his hope aboue all the world that he waite for euerlasting life for himselfe and for his whole race But it was expedient because our Lorde Iesus Christ was not yet appeared because the vaile of the Temple was not yet broken it was I say expedient and needefull that this lande of Chanaan shoulde bee as it were a pledge thereof because this was fullie promised him for
his inheritaunce Let vs therefore diligentlie note when it it is saide That thou maiest prosper in the land that God ment not to busie his people in this present life but by this meane it pleseth him to conduct them higher namely to the hope of immortalitie which he had promised them Neuertheles our Lord promiseth his blessing in such sort vnto this people that euen in this life they shall perceiue it and haue thereof some tast waiting to haue the full enioying thereof when they shall be withdrawne out of this world And at this day we ought also to call to minde the testimonie of S. Paule That when we shal feare God we haue the promises of the present life and of the life to come For God wil in this life giue vs some feeling of his goodnes to the end we might therby be led vnto an higher hope and that we also learne to receue the benefites of God in such sort in this world as that we be persuaded we shal be satisâ—ied with them when we shal be come into his kingdome where we shall enioy them in all fulnesse and plentie Now let vs cast our selues downe before the face of our good God with acknowledgement of our faults praying him to make vs feele them better than we haue done vntill we be sed to a true repentance and that more and more feeling our owne wretchednesse wee may learne to resist all the affections of our flesh and all our wicked and peruerse desires and not this only but that cursed presumption which is in vs of attempting to do that which we thinke good that nothing may hinder vs to followe the pure and simple worde of our GOD knowing that this is the true and perfect rule to order vs by that wee attempt to adde nothing thereto but simply rest in that which is therein conteined to profite more and more therein vntill that hauing atchieued and ended our course here on earth wee come vnto that heauenlie rest wherevnto he calleth vs and in the meane time pray we him to reach vs out his hand to stay vs when we shall seeke vnto him and call on him in all our needes and necessities That it will please him to graunt this grace not onely to vs but vnto all people and nations of the earth c. The. 16. Sermon Deut. Chap. 6. 1 These are the commaundementes ordinaunces and lawes which the Lord your God hath commaunded me to teach you that ye might do them in the lande whither ye goe to possesse it 2 That thou mightest feare the Lorde thy God by keeping all the dayes of thy life thou thy sonne and thy sonnes sonne all his ordinaunces and commaundementes which I commaund thee that thy dayes may be prolonged WE haue often heretofore sene how Moses did put the people in minde of the things conteined in the law euen yesterday we sawe how to the same purpose he made mention of them yet againe in this place he doth the like Howbeit this is no needlesse or vnprofitable repetition seing that men haue so soone forgot the things they learne in the schoole of God except the memorie of them for their better remembrance be often refreshed And we see there needeth nothing to turne vs aside from our duetie herein for we are so much inclined vnto vanitie that there is nothing more harder than to reteine vs vnder the obedience of god As soone as we haue conceiued a fantasie it carieth vs away headlong and we remember no more what God had said vnto vs Moreouer because he seeketh no other thing than to winne vs vnto himself he must roote out of vs those false opinions wherewith wee are alreadie forepossessed For it is with vs as with a ground which hath lien fallowe a long time whereon a man must bestowe exceeding great labour before he can applie it to some profitable vse And that is the cause why Moses saith againe That these are the commaundements and ordinaunces and lawes which the Lord hath committed vnto him that hee deliuer them vnto the people and that they bee obserued Now by these woordes he signifieth that God will reteine the people in his obedience when hee semeth to say What meane ye ye wretched ones to wander Loe I deliuer vnto you my lawe when you shall holde your selues in this doctrine you can not erre this is the way of saluation therefore keepe your selues in it Nowe for all this men are still wandering they are borne away headlong hither thither and God continueth to raine them with the bridle as when an headstrong horse is hardlie ruled the rider restraineth him backe with bitte and bridle not for one time onely but so long as he continueth wild and vntamed Yee see then how God vseth the same order with his people And hereby he sheweth that the minde of man is full of rebellion or full of lightnesse and rashnesse and that he can not wholie rest him selfe on the woord of God wherein notwithstanding our whole saluation and happinesse consisteth Seeing then it is so let vs note that vnder the person of the people of Israel we are here warned that when God hath set before vs his worde wee must not thinke on it for one day onely but that we ought to exercise our selues therein all the time of our life And when wee heare this Beholde the statutes Beholde the ordinaunces Beholde the commaundementes which I propose vnto you we must remember that it is not for vs to establish lawes and rules to gouerne our life by but that this authoritie apperteineth onely vnto god Moreouer he hath also admonished vs that he hath shewed vs the right way Let vs therefore followe it and walke therein let vs not make further inquirie what wee ought to doe for there remaineth no doubting when our Lord hath once spoken wee must no longer alledge I know not whether this bee good I knowe not whether somewhat else bee to bee added Content wee our selues with that which God hath shewed vs for he shall alwayes bee a good maister to teach vs if so bee wee bee not peruerse and euill scholers to learne vnder him And for this cause here is againe mention made of commaundementes statutes and ordinaunces that we might not thinke that God woulde instruct vs by halfes There is then in his lawe comprised a full perfection of all wisedome so that there resteth nothing but that wee yeald obedience therevnto that wee bee not so curious as to desire more than God sheweth vs that we haue no foolish deuotions which leade vs wandering hither and thither knowing that God hath not enuied them which were vnder his charge the knowledge of any thing behouefull for them but hath taught them all that which was profitable and necessarie for them Let vs therfore gouerne our selues according vnto his will let vs applie all our senses thereto let his lawe suffice and content vs albeit the whole world scorne and